A
SVMME
OR
A
briefe
collection
of
holy
Signes
,
Sacrifices
and
Sacraments
instituted
of
God
euen
since
the
beginning
of
the
world
,
And
of
the
true
originall
of
the
Sacrifice
of
the
Masse
.
IN
the
time
ordeyned
before
of
God
,
by
his
vnsearchable
and
vncomprehensible
wisdome
after
he
had
created
man
to
his
owne
Image
and
likenes
to
the
end
that
he
might
stirre
him
vppe
to
feare
and
obedience
,
and
giue
vnto
him
also
some
exercise
of
vertue
to
acknowledge
his
God
his
creator
,
there
were
ordeyned
many
signes
Sacrifices
and
Sacramentes
.
First
to
our
first
Father
Adam
and
to
his
successours
being
bodily
men
,
were
ordayned
corporal
signes
of
God
,
the
better
to
approue
and
make
knowen
his
obedience
.
Trees
of
life
.
Gene
2.3
.
Euseb.
Theodor.
&
Seuer
.
To
wit
:
The
trees
planted
in
the
midst
of
the
Harbor
and
earthly
Paradise
.
These
trees
although
they
were
of
no
other
quality
then
the
other
plants
,
yet
they
were
dedicated
&
consecrated
of
God
to
serue
for
Sacraments
,
(
that
is
to
say
)
for
holy
signes
,
their
qualitie
then
dedicated
&
hallowed
to
serue
as
a
seale
for
a
witnes
,
attestation
&
approbation
of
the
godly
will
.
For
the
infinite
goodnes
of
g●d
willing
to
make
knowen
the
fellowship
,
bond
,
and
alliance
,
contracted
with
man
his
creature
,
created
to
his
owne
likenes
hath
from
time
to
time
ordayned
outwarde
and
corporall
signes
which
man
might
see
&
behold
with
his
corporal
eies
,
to
serue
for
assurance
gage
,
and
pledge
,
of
the
diuine
couenant
,
like
as
to
our
first
&
common
father
were
ordeined
trees
,
&
corporall
fruits
,
left
and
giuen
vnto
him
to
keep
,
without
wasting
,
eating
,
or
consuming
,
in
paine
of
euerlasting
death
.
We
must
then
beleeue
by
faith
,
that
the
trees
and
fruites
were
not
signes
or
sacramentes
of
vanitie
,
as
a
simple
picture
,
but
more
that
vpon
them
did
hange
both
life
and
death
they
containing
the
signe
and
the
thing
signified
.
Prouerb
.
1.2.3
.
Wherein
did
consist
the
knowledge
and
wisdome
to
feare
God
,
and
obey
him
.
This
was
the
cause
wherefore
they
were
called
the
fruites
of
knoweledge
of
good
and
euill
,
and
the
trees
of
life
.
For
in
keeping
these
fruits
hallowed
,
in
obeing
God
,
euerlasting
life
was
promised
contrariwise
in
abusing
these
Sacramentes
in
going
against
the
will
of
God
,
declared
by
outward
tokens
euerlasting
death
and
damnation
was
gotten
.
For
other
exercises
of
man
towarde
God
,
to
the
end
that
he
might
reuerence
,
Sacrifices
before
the
Lawe
written
.
honor
,
&
worship
him
many
&
diuers
sacrifices
were
celebrated
,
yea
before
the
law
written
by
Moyses
.
And
although
the
almighty
God
creator
of
heauen
&
of
earth
hath
no
need
of
mans
workes
,
Psalm.
50.
neither
is
nourished
with
the
bloude
of
beastes
,
or
fruites
of
the
earth
:
Yet
hee
hath
alwaies
desired
to
draw
man
vnto
him
in
feare
and
outward
obedience
by
Signes
,
Sacrifices
,
and
Sacraments
:
In
such
sort
that
the
sacrifice
of
the
lambes
offered
by
Abel
,
Gene.
4.
Hebre.
11.
Gene.
6.7.9
.
was
pleasing
vnto
God
.
Noe
likwise
after
the
great
flouds
passed
,
in
signe
of
knowledge
and
obedience
toward
God
did
erect
an
aultar
,
offered
and
lifted
vp
sacrifice
of
sheepe
without
spotte
,
and
of
birdes
,
wherewith
he
did
make
sacrifices
sounde
and
pleasing
vnto
God
By
these
examples
it
is
easie
to
know
that
sacrifices
did
not
begin
in
the
time
of
Moyses
:
But
the
innocent
and
iust
lambe
represented
by
the
sacrifice
of
Abel
(
the
figure
of
Iesus
Christ
)
was
slaine
and
offered
vp
from
the
beginning
of
the
world
.
Apoc.
13.
After
the
rigor
of
the
floud
comen
for
the
punishment
of
the
offences
of
the
tyrants
of
the
earth
in
signe
of
reconciliation
and
couenant
renued
,
our
good
God
did
ordeine
the
signe
of
the
Bowe
in
heauen
,
Rainebow
.
Gene.
9.
for
a
gage
and
assurance
of
the
diuine
mercifulnes
.
This
signe
and
heauenly
Bowe
,
although
before
it
did
appeare
in
the
thicke
clouds
,
a
token
of
raine
to
come
Yet
before
it
had
neuer
bin
a
marke
dedicated
to
serue
man
for
a
sacrament
or
holy
signe
,
vntill
it
was
ordeined
of
God
a
signe
of
the
couenant
contracted
with
good
Father
Noe
and
his
off
spring
.
Vnto
the
faithful
Patriarch
Abraham
another
couenaunt
and
alliance
was
contracted
by
the
wisedome
of
GOD
,
Circumcision
in
the
yeare
of
the
world
2048.
which
hee
gaue
vnto
him
for
a
gage
and
assurance
of
him
and
of
his
posteritie
,
the
outward
signe
of
circumcision
to
serue
for
a
sacrament
and
perpetuall
marke
of
the
diuine
will
.
It
was
ordeined
vnto
him
to
circumcise
his
children
males
within
eight
daies
after
their
birth
,
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
bloud
wherof
spilt
,
Pascal
Lambe
should
preserue
the
people
from
the
appointed
death
in
Egipt
,
Exod.
12.
the
flesh
also
was
ordeined
to
be
eaten
,
and
in
celebrating
the
feast
euery
yeere
in
the
day
called
Pasque
,
in
signe
&
commemoration
of
their
deliuerance
from
Pharaos
bondage
,
Exod.
12.
with
the
signe
of
the
communion
of
the
flesh
of
the
Pascall
Lambe
,
it
was
ordeined
to
eate
vnleuened
breade
seuen
daies
in
paine
of
death
.
Other
holy
signes
were
sent
of
God
to
his
elect
people
,
alwaies
to
draw
them
to
his
feare
&
obedience
.
As
the
signe
of
the
cloud
,
Cloude
.
a
token
of
the
way
to
guid
the
people
by
day
,
the
flaming
and
fiery
piller
to
conduct
them
by
night
out
of
the
handes
of
Pharao
the
tyrant
.
Pilelr
of
fire
.
Exod.
13.
Moreouer
the
signe
of
the
diuision
of
the
red
sea
of
Arabie
through
the
middest
wherof
the
elect
people
of
God
did
passe
.
The
diuision
of
the
red
sea
in
the
yeare
2453.
1
Cor.
10.
Tite
.
3.
By
the
which
wonderful
signes
,
God
would
signifie
the
holy
sacrament
of
baptisme
,
afterward
ordeined
by
the
signe
of
water
which
is
the
lauer
of
regeneration
&
renuing
of
the
holy
ghost
.
During
the
time
that
the
elect
people
of
God
were
holden
in
the
wildernes
of
Arabia
,
Manna
.
to
them
was
ministered
food
of
heauenly
bread
,
Exod.
16.
wherewith
they
were
nourished
40.
yeares
.
This
holy
sacrament
instituted
by
the
power
of
god
was
in
such
great
admiration
that
euery
of
the
people
said
,
Manhu
,
1
Corin.
10.
Ioh.
6.
what
is
this
here
they
did
see
the
heauenly
Manna
giuen
vnto
them
without
trauell
,
a
signe
of
the
liuing
bread
descended
from
heauen
and
giuing
life
to
all
the
faithfull
.
Also
another
meruailous
signe
was
ordeined
of
God
by
the
rocke
flowing
of
liuely
water
in
Hereb
to
quench
the
thirst
of
thirsty
people
a
signe
&
figure
of
the
true
rock
Iesus
christ
out
of
whom
did
issue
water
&
bloud
to
staunch
the
thirst
of
all
sinners
for
euermore
.
Water
of
the
Rocke
.
Exod.
17.
Num.
20.
1
Corin.
10
,
Iohn
.
19.
The
signes
and
sacraments
aforesayd
,
Diuers
sacrifices
ordeined
of
God
in
the
yeare
of
the
world
.
2455.
were
not
on●y
ordained
of
God
,
but
also
the
law
of
Sacrificers
was
published
by
Moyses
,
as
signes
figures
,
and
shadowes
of
the
Sacrifice
performed
by
Iesus
Christ
.
The
Sacrifices
are
either
publike
or
particulers
,
Holocausta
.
some
were
here
offerings
,
sacrifices
consumed
with
fier
:
other
were
of
beasts
slaine
,
Diuision
of
sacrifices
drawen
out
of
Exod.
Leui.
and
Num.
and
offered
vp
to
eate
,
some
were
of
earthly
beasts
,
other
were
beastes
of
the
ayre
.
Among
the
earthly
beasts
were
such
as
were
most
obedient
as
Beafe
,
Beasts
for
sacrifices
.
and
Veale
,
sheep
and
Lambe
,
the
Goat
&
the
Kid
:
Among
the
birdes
also
the
most
tame
,
the
Pigion
and
the
Turtle
.
Of
Sacrifices
some
were
publike
,
other
were
particuler
,
the
publike
either
were
daily
,
Daies
appoin●ed
for
sacrifices
.
or
else
seuen
times
a
day
,
or
in
the
new
moones
,
or
in
time
of
abstinence
,
or
else
in
three
feasts
celebrated
in
a
yeare
:
To
witte
,
in
the
daies
of
sweet
breade
,
when
the
pascall
Lambe
was
offered
and
eaten
without
leuened
breade
,
Exod.
23.
in
the
time
also
of
haruest
of
first
fruites
,
and
in
the
feast
of
Wine
and
Oliues
toward
the
end
of
the
yeare
.
●earch
the
booke
of
Philo
●he
Iew
,
and
Iosephus
.
It
is
commanded
euery
day
to
offer
two
Lambes
the
one
in
the
morning
,
the
other
at
night
after
that
the
Aultar
was
perfumed
with
incense
and
sweet
odours
.
Also
some
of
the
sacrifices
were
ordeined
for
corporall
thinges
which
were
offered
with
shedding
of
bloud
,
other
for
incorporal
things
without
bloud
.
The
sacrifices
called
Holocaustes
did
concerne
only
the
honor
of
God
,
Holocaustes
Philo
the
Iewe
in
his
treatise
of
beasts
appointed
for
sacrifices
.
Iosephus
.
lib.
3.
cap.
10
de
antiqui
.
in
lat
.
because
all
the
sacrifice
was
consumed
with
fire
,
for
the
which
sacrifice
Holocaustes
,
the
male
&
not
the
female
was
receiued
that
is
to
say
,
the
Beaf
the
Lambe
&
the
Goat
of
one
yeare
.
For
the
sacrifice
for
health
it
was
indifferent
to
take
male
or
female
,
Leui.
1
,
2.3.4
.
alwaies
three
parts
of
the
sacrifice
was
reserued
for
the
Priest
.
To
witt
,
the
fat
the
two
kidneies
&
the
kall
or
the
fatte
of
the
flankes
.
Another
difference
there
is
also
betwixt
the
sacrifice
for
health
,
Sacrifice
for
health
.
and
the
sacrifice
celebrated
for
sin
,
for
in
the
one
was
ordeyned
to
eate
all
the
sacrifice
in
two
daies
,
&
in
the
other
for
sin
,
it
was
enioyned
to
eate
all
in
one
day
onely
.
Sacrifice
for
sinne
.
By
reason
whereof
some
sacrifices
were
called
Holocaustes
,
other
for
health
and
other
for
sinne
.
The
sacrifices
for
sinne
,
were
diuerse
aswell
for
because
of
the
persons
as
for
the
offerings
.
Sacrifice
for
the
sinne
of
ignorance
.
For
he
that
sinned
by
ignorance
,
was
clensed
by
offering
an
Ewe
or
a
she
Goat
:
but
the
clensing
of
sinne
done
wittingly
was
clensed
with
a
Ramme
.
Sacrifice
for
the
sinne
of
the
high
Priest
,
Prince
,
Magistrate
&
particuler
person
.
Leuit.
3.4.5.6
.
The
sinne
of
the
great
Priest
was
clensed
by
offering
of
a
calf
:
of
the
prince
by
offering
a
goat
&
a
bul
,
that
of
the
magistrate
with
a
Goat
,
that
of
any
particuler
,
with
the
offering
of
a
female
.
Sacrifice
for
the
man
poluted
.
For
the
woman
deliuered
.
Leuit.
12.
The
sacrifice
for
clensing
of
sin
done
against
God
was
done
with
a
ram
.
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
yeare
,
a
young
pigion
&
a
turtle
.
Sacrifice
for
the
Leprous
.
Leui.
14.
For
the
clensing
of
Lepre
,
were
2
birds
aliue
,
pure
&
cleane
,
Cedre
wood
,
and
Isope
,
2
whole
lambes
&
one
Ewe
of
a
yeare
with
floure
and
oyle
.
Another
sacrifice
also
was
made
for
the
person
poluted
by
seed
shed
or
menstruous
,
Sacrifice
for
the
poluted
menstruall
.
with
2.
turtles
,
&
2.
yong
pigions
.
If
the
great
sacrifices
did
faile
,
then
did
they
repare
to
doues
,
pigions
and
turtles
th
one
for
the
burnt
offering
,
the
other
for
the
food
of
the
Priests
And
in
all
sacrifices
there
was
pure
floure
without
leuen
,
salt
,
Leuen
&
hony
forbidden
in
all
sacrifices
.
A
sacrifice
for
the
woman
suspected
of
adultery
.
Numb
.
incense
and
oile
.
And
it
was
not
lawfull
to
offer
any
thing
with
leuen
or
hony
vpon
the
alter
.
Alwaies
in
the
sacrifice
ordeined
for
the
purging
of
women
suspected
of
adulterie
,
there
was
no
incense
nor
oile
as
in
other
sacrifices
,
but
for
her
was
offered
water
mixt
with
dust
or
ashes
gathered
vpon
the
pauement
of
the
temple
.
Sacrifice
of
the
Nazereus
,
Numb
.
6.
Philo
the
Iew
in
the
treatise
aforesayd
.
Againe
there
was
another
sacrifice
celebrated
for
them
which
had
made
the
great
vowe
called
Naserius
,
when
the
time
of
their
deuotion
was
done
,
it
was
ordeined
vnto
them
to
offer
three
sacrifices
a
Lambe
,
an
Ewe
&
a
Ramme
.
One
(
to
witte
)
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
fire
with
the
burnt
offering
to
be
burned
.
I
haue
thought
good
to
discourse
the
diuersitie
of
sacrifices
,
briefly
to
the
end
to
make
knowen
the
great
goodnesse
of
our
God
who
by
the
lawe
of
Sacrifices
published
by
Moyses
,
would
(
as
with
a
bridle
)
restraine
the
rude
people
of
Israel
,
which
could
not
forget
the
idolatries
of
Egypt
wherein
they
had
beene
nourished
430.
yeares
,
vnder
the
tyrranny
of
Pharaoh
.
But
what
straight
lawes
,
what
ceremonies
&
sacrifices
so
euer
were
ordeined
for
them
,
euer
this
people
did
fall
to
Idolatry
abusing
the
law
of
God
,
and
corrupting
the
holy
sacraments
and
sacrifices
it
shall
be
declared
hereafter
.
If
any
man
be
desirous
to
know
more
of
the
multitude
&
diuersitie
of
sacrifices
let
him
reade
the
books
of
Philo
the
Iewe
●nd
Iosephus
of
the
Iudaicall
antiquities
,
following
that
which
Moyses
hath
plainely
written
in
his
bookes
of
Leuiticus
and
Numbers
.
The
Arke
of
witnes
.
Ex.
25.27.28
.
Another
signe
&
sacrament
instituted
of
God
by
the
Arke
of
the
couenant
described
in
Exodus
,
being
a
holy
signe
dedicated
to
receiue
the
holy
and
heauenly
answers
to
the
end
to
bring
the
people
to
the
remembrance
,
feare
and
obedience
of
God
,
to
honour
&
accompany
the
Arke
of
the
couenant
Many
other
exterior
signes
were
ordeyned
of
God
,
as
the
ornaments
and
consecration
of
Priestes
,
Ephod
.
specially
the
ornament
called
the
Ephod
the
which
and
the
sacrifices
the
Israelites
did
abuse
by
their
Idolatries
.
Another
holy
signe
there
was
of
the
purging
and
sprinkling
water
ordeined
by
God
to
Moyses
and
Aaron
the
high
Priest
.
Purging
water
consecrated
.
Numb.
19.
This
sprinkled
water
was
consecrated
with
ashes
gathered
by
a
clean
person
of
the
sacrifice
offered
in
Holocausta
.
To
witte
,
of
a
Cowe
all
redde
without
any
spot
,
and
which
had
neuer
bin
laboured
.
The
Wood
ordeyned
to
make
the
fier
for
the
burnt
offering
was
Cedar
&
Hisope
,
Purple
with
Crimsin
.
With
this
water
were
sprinkled
polluted
persons
for
the
purging
and
cleansing
of
their
corporall
defilings
.
Exod.
38.
At
the
entring
of
the
Temple
or
Tabernacle
was
a
Lauer
made
of
Brasse
,
&
forged
first
with
the
images
of
the
women
of
Israell
,
in
this
Lauer
was
put
the
sprinkling
water
wherewith
the
sacrificers
are
sprinkled
before
the
celebrating
of
their
sacrifices
,
to
the
end
they
might
be
purified
and
obtaine
grace
&
remission
of
their
sinnes
.
After
the
death
of
the
great
Priest
Aaron
,
the
people
of
Israell
vnthankfull
to
God
for
the
goodnes
sent
them
of
him
,
murmuring
as
annoyed
with
the
heauenly
Manna
freely
giuen
vnto
them
for
their
noriture
,
were
punished
by
the
biting
of
venemous
serpents
.
But
the
merciful
God
gaue
vnto
them
an
holy
signe
whereby
they
should
be
saued
and
restored
to
health
(
to
wit
)
the
brasen
serpent
lifted
vp
in
the
aire
a
figure
of
Iesus
Christ
crucified
.
Brasen
serpent
Iohn
.
3.7
.
These
were
in
summe
the
most
part
of
the
signes
sacrifices
and
sacraments
ordeyned
of
God
in
the
first
Church
of
the
Israelites
figures
of
the
true
and
perfect
sacrifice
performed
by
Iesus
Christ
,
the
true
Messias
and
euerlasting
Priest
,
sitting
at
the
right
hand
of
God
the
Father
.
Sacraments
broken
by
Adam
Gene.
●
.
Now
resteth
the
summe
to
bring
forth
,
how
man
by
his
owne
proper
fault
did
fall
in
obliuion
and
disobedience
of
God
his
creator
,
abusing
Gods
fauour
,
and
corrupting
the
holy
signes
,
sacrifices
,
&
sacraments
ordeyned
to
him
.
What
perswaded
our
first
father
and
his
companion
to
bide
themselues
at
the
hearing
of
Gods
voice
but
because
they
had
abused
the
holy
signe
,
and
broken
the
lawe
of
the
fruits
to
them
forbidden
.
This
holy
signe
which
our
first
and
vniuersall
father
had
abused
,
was
the
originall
of
other
vices
and
corruptions
hereafter
described
,
into
the
which
all
men
are
fallen
sauouring
of
the
corrupted
lumpe
of
Adam
.
Leauing
the
particuler
corruptions
of
the
signes
,
Corruption
of
the
sacrifice
by
Aaron
.
Exo.
32
Deut.
9.
sacrifices
and
sacraments
before
the
law
written
by
Moyses
we
will
begin
to
bring
forth
briefly
the
most
notable
error
committed
by
the
most
great
sacrificers
,
as
Kings
,
Priests
and
others
hauing
the
chiefe
gouernement
of
the
people
.
When
Moyses
was
abiding
in
the
mount
Synay
to
receiue
the
commandements
of
God
,
his
brother
Aaron
the
high
Priest
forged
a
calfe
of
gold
,
of
the
golden
earings
giuen
vnto
him
by
the
people
of
Israell
,
he
builded
an
aulter
offered
incense
,
and
celebrated
sacrifice
causing
the
common
people
to
worship
the
molten
Image
.
Was
not
this
an
abusing
of
the
Sacrifices
ordeined
of
God
,
and
a
corrupting
of
the
true
vsage
of
the
same
,
in
causing
the
calfe
to
be
worshipped
in
place
of
the
slaine
and
offered
sacrifice
,
as
it
was
appointed
in
the
law
:
Corruption
of
the
sacrifice
by
Nadab
.
&
Abihu
.
Leui.
10
Numb.
11.
His
sonnes
also
Nadab
&
Abihu
,
were
not
they
consumed
with
fire
,
for
abusing
the
vse
of
sacrifices
in
taking
vnhallowed
wood
and
corrupting
the
law
?
The
people
of
Israel
vnthankfull
for
the
goodnes
done
vnto
them
in
being
deliuered
from
the
Pharaōical
captiuity
,
did
they
not
murmure
against
the
holy
sacrament
of
heauenly
Manna
,
when
they
did
disdaine
and
contemne
this
bread
of
life
,
Iosua
.
and
demanded
flesh
to
eate
:
Achan
the
sonne
of
Charmes
,
did
not
he
violate
the
lawe
of
the
holy
signes
,
when
he
committed
sacriledge
,
and
kept
backe
the
spoyles
of
Ierico
vowed
&
consecrated
to
God
for
sacrifices
:
If
any
more
curiously
desire
to
see
the
continuall
abuses
and
corruptions
of
the
people
themselues
,
Iudg.
2.3.6.8.9
let
him
reade
the
histories
of
the
Iudges
of
Israel
,
and
in
all
times
he
shall
find
man
neuer
to
be
content
with
the
true
worshipping
ordeined
of
God
.
But
in
steed
of
outwarde
signes
ordeined
of
God
to
draw
the
people
to
feare
and
obedience
,
they
haue
forged
inuentions
.
And
in
place
of
reuerencing
the
alters
and
arke
couenant
in
the
name
of
the
only
God
being
(
outward
sacred
signes
:
)
The
Israelites
infected
with
the
Idolatries
of
their
neighbours
,
the
Syrians
,
Iudges
.
10
Sidonians
,
Moabites
,
Ammonites
and
Philistines
did
erect
alters
vnto
their
strange
Gods
,
The
vngentle
sacrifice
of
Iephtha
.
Iudg.
11.
Baal
and
Astaroth
.
Ieptha
,
Iudge
and
Captain
of
the
Israelites
,
did
not
he
corrupt
the
lawe
of
Sacrifices
when
he
sacrificed
his
owne
proper
daughter
,
excusing
himselfe
by
a
vow
,
which
hee
made
,
Iudg.
8.9
:
Idolatry
by
the
Ephod
.
Iudg.
17.18
.
which
was
not
appointed
to
him
of
God
:
The
holy
signe
ordayned
of
God
for
the
high
Priest
to
celebrate
sacrifices
in
(
called
Ephod
)
the
vppermost
garment
was
not
it
abused
by
Gedeon
,
captaine
of
the
Israelites
,
when
as
of
the
spoiles
of
the
Madianits
and
of
their
earings
he
made
an
Ephod
of
gold
,
whereby
the
people
fell
into
great
idolatrie
?
How
long
time
was
this
holy
outward
signe
Ephod
abused
(
an
Image
being
erected
by
the
mother
of
Michas
in
Silo
,
Priests
&
sacrificers
appointed
expresly
to
sacrifice
thereunto
,
an
Altar
builded
and
the
true
vse
of
sacrifices
corrupted
:
So
long
as
the
temple
continued
in
Silo
,
into
what
wicked
manners
did
the
Priestes
and
sacrificers
fall
,
which
were
ordeined
of
God
for
the
ministrie
of
sacrifices
and
holy
sacraments
,
when
they
vsurped
by
long
possession
to
haue
this
priuiledge
of
the
people
,
1
Sam.
2.
that
when
they
did
sacrifice
,
&
the
flesh
of
the
offered
sacrifice
was
seething
,
their
boy
or
seruant
hauing
a
three
grained
flesh-hooke
of
yron
in
his
hand
,
had
liberty
to
catch
out
of
the
potte
or
caldron
all
that
he
could
cary
with
his
hooke
.
Further
the
leuiticall
tiranny
was
such
,
that
this
seruant
of
the
Priest
had
libertie
to
demand
of
the
sacrifice
giuer
,
flesh
to
roste
for
the
sacrificer
,
otherwise
to
take
it
by
force
euen
as
he
would
.
Was
not
this
a
great
abuse
and
detestable
corruption
practised
by
the
Pristes
and
chiefe
sacrificers
,
vnder
the
pretence
of
sacrifices
:
What
greater
corruption
can
be
declared
,
then
that
of
the
sonnes
of
the
chiefe
Priest
Ely
,
called
Ophni
&
Phinees
?
Ophni
Phinies
,
corrupters
of
the
sacrifices
1
Samuel
.
4
.
Who
vnder
the
pretence
of
deuotion
comitted
shameful
whoredome
with
the
couered
women
behinde
the
holy
Tabernacle
instituted
of
God
for
the
which
wickednes
they
were
miserably
slaine
,
and
the
Arke
of
couenant
taken
away
by
the
Philistines
.
Which
they
set
in
the
Temple
of
their
God
Dagon
,
1
Samuel
7.6
.
The
arke
of
the
holy
couenant
.
but
God
not
suffering
this
holy
signe
thus
to
bee
prophaned
,
threw
downe
the
Image
Dagon
,
&
sent
grieuous
punishments
to
the
Philistines
in
such
sort
that
they
were
constrained
to
restore
the
Arke
of
the
couenant
of
God
.
Against
corruption
of
holy
signes
.
This
holy
signe
was
so
precious
that
forasmuch
as
the
Bethsamits
(
which
were
not
of
the
order
of
the
Leuits
)
had
abused
it
50000
of
the
common
people
and
70.
of
the
chiefe
rulers
were
rooted
out
and
slaine
by
the
vengeance
of
God
.
This
example
might
make
all
those
to
tremble
which
enterprise
to
abuse
the
holy
signes
and
sacraments
ordeyned
of
God
.
2.
Samuel
.
6.
Vzzah
.
Vzzah
also
for
that
he
abused
the
same
sacred
signe
(
notwithstanding
that
hee
did
it
of
a
good
intention
)
for
to
lift
vp
the
Arke
of
witnes
hanging
to
much
on
the
one
side
was
hee
not
punished
with
death
?
Of
others
abuses
committed
by
the
Israelits
there
is
many
examples
,
Osias
.
2
Chron.
26.
Osias
was
punished
with
leprosie
for
abusing
the
sacrifices
,
in
taking
vpon
him
the
ministery
of
encensing
appointed
to
the
priests
onely
Saul
he
first
elected
King
of
the
Israelites
was
slaine
and
his
kingdome
giuen
vnto
another
(
as
was
declared
before
of
Samuel
)
for
abusing
the
sacrifices
,
Saul
.
1
Sam.
13.
Ioseph
.
lib.
7
cap.
4.
of
the
Iewes
antiquities
.
and
suffering
his
people
to
commit
the
like
abuses
.
His
successours
in
the
kingdomes
of
Iuda
and
Israel
haue
not
they
alwaies
continued
in
abusing
and
corrupting
the
sacrifices
and
sacraments
ordeined
of
God
,
when
they
did
offer
sacrifices
to
the
Gods
,
Astaroth
of
the
Sidonians
,
1
Kigs
.
8.11
.
to
Chantos
of
the
Moabites
,
and
to
Melcom
or
Moloch
of
the
Ammonites
,
in
so
much
that
they
builded
temples
and
oratories
,
euen
to
offer
incense
,
and
to
doe
sacrifices
vnto
them
.
Ieroboam
king
of
the
Israelites
,
Hieroboam
1
Kings
.
12.
did
not
only
cause
a
golden
calfe
to
be
erected
,
as
the
high
Priest
Aaron
had
abused
before
,
but
also
did
ordaine
two
golden
Kine
in
the
two
Temples
of
Bethlel
and
Dan
,
and
ordained
strange
Priests
corrupting
the
law
of
God
,
and
causing
them
to
doe
sacrifice
after
the
fashion
of
Aaron
.
1.
Kings
.
14.
This
Idolatrie
and
corruption
of
sacrifices
did
continue
among
the
Israelites
more
than
400.
yeares
during
the
raigne
of
their
kinges
,
who
had
taught
them
to
corrupt
the
true
vse
of
the
sacrifices
in
chapels
,
and
particuler
oratories
builded
on
the
tops
of
hils
and
thicke
forrests
consecrated
,
in
violating
the
law
of
sacrifices
ordained
by
God
in
the
holy
temple
,
within
the
holy
cittie
.
1.
Kings
,
15.
For
particuler
examples
of
the
abuses
committed
against
the
true
vse
of
sacrifices
,
the
historie
of
Ma●cha
mother
of
king
Asa
is
manifest
,
who
erected
an
Image
of
the
God
Pan
,
and
did
consecrate
and
dedicate
vnto
him
a
thicke
forrest
,
offering
sacrifices
vnto
it
.
Achab
another
king
of
the
Israelites
did
erect
an
Altar
,
Achab.
1.
Kings
.
16.
and
made
sacrifices
to
the
God
Mars
,
otherwise
called
Baal
.
vnto
whom
he
dedicated
a
grone
,
to
satisfie
his
wicked
wife
Iesabel
.
Hee
caused
also
another
Altar
and
Temple
to
be
erected
to
the
God
of
the
Tyrians
,
he
ordained
Priests
,
Sacrificers
,
Ioseph
.
lib.
8.
chap.
10.
and
instituted
foure
hundred
false
Prophets
.
Ochosias
.
His
sonne
and
successour
Ochosias
taught
of
his
father
to
corrupt
the
vse
of
the
sacrifices
,
2.
Kings
.
1.
did
not
onely
offer
to
Baal
(
otherwise
called
Mars
)
but
went
forward
in
greater
abuse
,
he
builded
a
Temple
vnto
the
God
of
Accoronites
called
by
Iosephus
,
Myos
,
Ioseph
.
lib.
chap.
1.
and
by
the
Greekes
Priapus
,
vnto
the
which
God
,
he
did
sacrifice
.
To
be
short
,
what
more
abhominable
corruption
can
bee
described
,
Purgatorie
.
2.
kings
.
16.
2.
Kings
.
16.23
In
the
booke
Alcoran
.
Asoar
.
29.46
.
Asoar
5.
ignem
gehenna
non
nisi
numero
dierum
preterminato
animas
sentire
docet
Alcor
.
liber
&
ad
diem
vetitatri
omnes
accedere
operum
●orum
mercedem
accepturas
Asoar
then
the
inuention
of
the
fire
Purgatorie
?
wherewith
the
Israelites
did
transgres
,
causing
their
children
to
passe
through
the
fire
in
Tophet
,
a
valley
of
the
sonnes
of
Ennon
,
sacrifizing
vnto
the
God
Moloch
.
This
corruption
of
sacrifices
,
notwithstanding
that
it
was
in
the
time
of
Moises
,
yet
the
Idol
Moloch
in
the
valley
of
Ennon
,
was
not
cast
downe
till
the
raigne
of
King
Iosias
,
more
then
nine
hundred
yeares
after
Moyses
.
Neuertheles
this
abuse
doth
continue
among
the
Arabians
and
Affricans
to
this
present
,
so
that
the
Alcoramists
and
Mahometists
haue
this
beliefe
that
the
soules
of
the
departed
,
must
paste
through
the
fire
to
bee
purged
and
purified
from
their
offences
.
By
this
briefe
gathering
a
man
may
clearely
perceiue
that
from
the
begining
of
the
world
man
by
his
owne
fault
hath
fallen
into
the
bottome
of
errour
and
corruption
of
holy
signes
sacrifices
and
sacraments
,
ordained
to
him
of
God
.
But
the
principall
abuse
,
Cause
of
the
corruption
of
sacraments
.
whereof
is
sprung
the
originall
of
all
Idolatrie
,
entred
by
this
meanes
,
that
fleshly
&
carnall
men
did
sticke
more
to
the
visible
signes
and
outward
ceremonies
,
then
to
the
things
signified
by
the
Sacraments
:
Apo
13.
for
in
place
of
circumcisiing
their
hearts
,
Deut.
10.30
.
and
cuting
away
of
the
old
skin
of
sinne
,
to
be
regenerated
and
purified
by
the
bloud
of
the
heauenly
sacrifice
offered
before
all
worlds
,
they
haue
taken
circumcision
carnally
for
the
cutting
of
the
carnall
skinne
.
Wherefore
did
they
not
follow
the
interpretation
of
God
,
by
Moyses
to
circumcise
the
foreskin
of
their
heartes
?
Wherefore
did
not
the
children
of
Israel
giue
credit
to
the
good
prophet
Ieremie
,
Ierem.
4.
which
admonished
them
of
the
spiritual
circumcision
,
and
to
circumcise
the
forekinne
of
their
hearts
,
in
putting
away
the
foreskinne
of
their
naturall
corruption
.
The
like
is
come
to
passe
of
the
sacrifices
and
holy
signes
ordained
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
lift
vp
his
spirit
to
heauen
to
comprehend
and
conceiue
that
which
is
figured
and
signified
by
the
sacrifices
of
beastes
offered
vp
.
For
this
therefore
the
iustice
of
God
is
declared
by
the
Prophets
.
What
neede
haue
I
(
saith
the
Lorde
God
)
of
your
sacrifices
?
Esry
.
1.
I
am
weary
of
your
offerings
of
sheepe
.
Moreouer
,
I
take
no
pleasure
in
the
bloud
of
beasts
,
lambes
,
and
goates
offered
.
Wherefore
trauell
you
to
addresse
Altars
vnto
me
?
I
will
none
of
your
offerings
and
vaine
sacrifices
,
I
abhorre
your
incense
,
I
can
not
suffer
your
new
moones
,
your
Sabbaoths
,
your
assemblies
,
and
your
feasts
:
all
is
but
vanitie
.
I
hate
your
feastes
of
new
moones
(
O
Israelites
)
and
your
solemne
feasts
.
I
am
wearie
in
suffering
so
much
.
You
haue
goodly
directed
your
prayers
vnto
mee
,
I
will
not
heare
you
any
more
,
for
the
abuses
which
you
haue
committed
with
your
handes
embrued
with
bloud
.
Psalm.
51.
Esay
.
66.
Ierem.
7.
Moreouer
I
will
not
receiue
of
the
house
of
Israel
any
Bull
,
because
your
sacrifices
are
not
pleasing
vnto
me
.
Eccle.
7.
I
am
as
well
pleased
with
the
offering
of
a
beast
,
as
with
the
murthering
of
a
man
,
and
with
the
offering
of
Incense
,
as
with
the
worshiping
of
an
Idoll
.
Wherefore
then
(
saith
God
)
doe
ye
take
so
much
paines
to
seeke
Incense
vnto
Sabba
,
and
odours
from
far
countreyes
,
to
offer
and
make
sacrifices
vnto
me
wherein
I
delight
not
?
Who
hath
moued
you
(
O
Israelites
)
to
erect
images
vnto
the
Gods
Moloch
,
and
the
star
Rompham
during
the
time
that
you
were
in
the
Wildernesse
,
where
I
did
nourish
you
with
my
heauenly
Manna
?
Your
feasts
be
odious
vnto
me
,
your
offerings
,
oblations
,
Amos.
5.
and
sacrifices
for
the
health
,
I
will
reiect
,
your
offerings
do
displease
me
.
Mich.
6.
After
what
manner
should
one
prepare
himselfe
to
God
?
Shall
it
bee
by
sacrifices
of
Bullocks
of
one
yeare
?
Doth
God
take
pleasure
in
a
great
number
of
sheepe
offered
vnto
him
?
Or
in
a
great
quantitie
of
holy
oyles
?
To
him
saith
the
Prophet
shall
I
offer
of
the
first
borne
,
for
the
remission
of
sinnes
.
Our
good
God
hath
very
cleerely
declared
that
seruice
which
he
commandeth
,
Psalm.
51.
follow
equity
,
loue
mercie
,
and
of
an
humble
and
contrite
heart
,
fal
downe
before
him
,
for
obedience
is
more
worthy
then
sacrifice
,
or
the
fatte
of
offered
Rammes
.
1.
Samuel
.
15.
What
gaue
an
occasion
to
God
to
put
away
those
sacrifices
and
sacrament
which
hee
himselfe
had
ordained
,
bu●
the
abuse
and
corruption
which
the
Israelites
had
committed
,
taking
ouer
grossly
the
signes
and
ceremonies
,
ordained
to
draw
them
to
feare
and
obedience
?
For
in
place
of
conceiuing
that
which
was
figured
by
the
signes
and
corporall
sacrifices
,
they
did
rest
in
the
fleshe
of
the
beastes
offered
.
And
in
stead
of
cutting
away
the
foreskinne
of
their
hearts
,
they
rested
in
the
carnall
circumcision
,
and
in
the
meane
time
turned
away
from
the
true
worshiping
of
God
,
addressing
themselues
to
creatures
.
As
to
starres
,
to
the
queene
of
h●auen
,
and
other
strange
Gods
,
offering
to
them
incense
,
building
for
them
temples
,
preparing
for
them
priests
,
chaplaines
and
sacrificers
to
offer
vnto
them
oblations
and
sacrifices
.
Moreouer
to
accomplish
this
corruption
they
did
sacrifice
with
the
bloude
of
innocents
offering
of
them
and
causing
them
to
passe
through
the
fire
of
Purgatorie
in
the
valley
of
Tophet
Wherefore
(
for
the
abuse
committed
by
the
children
of
Israell
against
the
holy
sacraments
,
4
Esdr.
1.
sacred
signes
and
sacrifices
ordeyned
of
God
)
it
was
saide
vnto
them
by
the
Prophets
,
4
Esdr.
1.
that
God
would
no
more
of
their
feastes
,
of
their
newe
Moones
,
of
their
circumcision
,
nor
of
their
sacrifices
,
celebrated
by
people
idolatrous
and
full
of
bloud
.
When
the
vnsercheable
wisedome
of
God
did
perceiue
the
hardnes
and
infidelity
of
the
people
of
Israel
,
which
did
euer
continue
to
commit
idolatry
,
by
corrupting
the
holy
signes
sacraments
,
and
sacrifices
in
place
of
acknowledgeing
the
infinite
goodnes
of
God
,
which
had
deliuered
them
from
the
Pharaonicall
tyranny
,
which
had
nourished
them
in
the
Wildernesse
,
which
had
brought
them
into
the
fruitfull
lande
promised
vnto
them
:
and
which
so
many
times
had
succoured
them
in
the
warres
against
their
neighbours
the
Cananites
,
Moabites
,
Madianites
,
Philistines
,
Ammonites
,
Syrians
,
Sidonians
,
Sicyonians
,
and
other
enuious
people
:
Neuertheles
this
rude
people
did
continue
in
their
idolatries
taught
them
by
their
Priestes
,
Sacrificers
,
Kinges
,
and
Princes
,
without
turning
to
the
true
worshipping
of
one
onely
God
.
Wherefore
after
the
great
mercy
and
long
tarying
of
the
iust
Iudge
,
which
by
all
manner
corrections
woulde
haue
brought
againe
his
people
by
diuine
vengeance
particularly
;
as
by
raising
vp
of
warres
,
by
captiuity
&
bondage
,
by
diuiding
of
the
kingdome
parted
betweene
Roboam
and
Ieroboam
,
the
successors
of
Salomon
plunged
in
the
depth
of
idolatry
,
in
inward
warres
among
the
people
diuided
,
and
by
other
scourges
accustomed
to
correct
those
whom
God
doth
fauour
,
to
the
end
to
bring
them
to
his
feare
and
obedience
.
In
the
end
these
people
,
4
King
.
15.24
to
much
hardened
and
waxen
old
in
their
Idolatries
,
were
taken
into
miserable
bondage
,
vnder
thy
tyranny
of
Infidels
,
Assirians
,
&
idolatrous
Babylonians
,
their
Realmes
quite
ouerthrowen
.
But
within
a
little
while
after
that
this
selfe
same
people
,
by
the
great
mercy
of
God
was
deliuered
from
the
hands
of
vnfaithfull
tyrants
,
was
set
againe
at
liberty
,
and
was
restored
to
their
land
of
promise
:
Ioseph.
13.
cap.
the
Iewish
antiquitie
.
they
fell
againe
to
their
Idolatries
,
more
then
euer
before
,
vnder
the
gouernement
of
their
Sacrificers
and
high
Priestes
,
which
ioyned
the
temporalty
and
spiritualty
so
together
,
that
they
were
clad
with
Scepter
,
Iosephus
in
the
booke
of
the
antiquities
of
the
Iewes
.
Roial
and
Crowne
.
Then
succeeded
the
heresies
of
the
Pharisees
,
of
the
Saduces
,
Esseens
,
Galileans
,
Masbutheens
,
Hemerobaptistes
and
Samaritans
,
corrupted
by
the
diuersity
of
strange
nations
which
had
inhabited
and
subdued
the
country
of
Samaria
,
neere
vnto
Iudea
.
For
the
Babylonians
did
worship
for
their
God
Soccobenoth
,
the
Cutheens
&
Persians
hauing
for
their
God
Mergal
,
or
Mergel
,
the
Hematenses
,
called
vpon
their
God
Asima
,
the
Annoys
did
worship
their
God
Nebahaze
and
Thartace
,
the
Sepharuainenses
did
hold
vpon
their
Gods
.
Aaramelech
&
Anamelech
.
Vnto
the
which
Gods
they
sacrificed
their
children
causing
them
to
passe
through
the
fier
.
Thus
then
,
when
all
kinde
of
Idolatrie
was
spread
among
the
Isralites
,
the
sacrifices
were
altogether
corrupted
,
the
Priestes
became
byers
and
sellers
,
couetous
tyrants
and
Idolaters
,
the
people
paied
tribute
to
the
tyrants
of
Rome
,
their
country
of
Iudea
made
one
with
the
Prouince
ioyning
vnto
Syria
vnder
the
power
of
the
Romains
.
Iosephus
lib.
15.
cap.
3.
Io
ephus
lib.
18.
cap.
3
Eu●rop
.
lib.
1.
cap.
2.
The
order
also
,
the
lawe
&
election
of
the
high
Priests
was
corrupted
,
&
their
dignitie
abastarded
altogeather
,
insomuch
that
without
regard
of
the
Leuiticall
race
,
the
high
ptiestes
were
appointed
by
Consuls
or
Lieutenants
of
Rome
as
pleased
them
.
And
whereas
before
they
continued
during
their
liues
,
now
they
changed
ye●ely
And
when
as
the
Scepter
was
taken
from
the
stocke
of
Iuda
,
Genes.
49.
and
her
kingdome
quite
ouerthrowne
,
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
humane
flesh
of
the
virgins
wombe
to
redeeme
his
people
,
and
restore
them
to
grace
before
God
.
For
as
in
Adam
by
his
breaking
and
abusing
of
the
holy
signe
giuen
vnto
him
to
keepe
,
A
conferring
of
Adam
with
Iesus
Christ
.
all
the
lumpe
of
mankind
was
corrupte●
with
the
leuen
of
sinne
:
Euen
so
by
the
second
Adam
Iesus
Christ
we
are
by
grace
purged
from
our
offences
.
To
our
first
and
vniuersall
father
Adam
was
giuen
a
holy
signe
to
exercise
his
obedience
,
and
to
his
successours
was
giuen
other
holy
signes
sacrifices
&
sacraments
instituted
of
God
,
as
the
tree
of
life
,
the
fruits
of
the
tree
of
knowledge
of
good
and
euill
,
the
raine-bowe
,
circumcision
,
the
lambe
without
blemish
,
the
bread
without
leuain
,
the
cloud
,
the
fiery
piller
,
the
red
sea
diuided
,
the
heauenly
Manna
,
the
water
of
the
rocke
,
the
immolation
and
offering
of
beasts
for
sacrifices
,
the
arke
of
couenant
,
the
brasen
serpent
,
the
purging
water
,
the
Temple
builded
in
the
middest
of
the
holy
Citie
:
All
which
sacred
signes
,
sacrifices
and
sacraments
,
were
figures
of
that
which
was
accomplished
by
Iesus
Christ
.
Iesus
Christ
the
tree
of
life
.
Apoca.
2.
Rom.
11.
For
first
hee
was
the
true
tree
of
life
,
planted
in
the
midest
of
the
garden
of
God
,
in
whom
and
by
whom
we
which
were
bastard
trees
are
grafted
and
set
,
to
the
obtaining
of
eternall
life
:
hee
hath
giuen
vs
the
keeping
of
the
fruites
of
the
tree
of
wisedome
by
his
holy
gospell
,
and
commaunded
vs
to
keepe
it
whole
without
abusing
,
without
corrupting
,
without
adding
or
diminishing
,
in
paine
of
eternall
death
.
Rainebowe
.
He
hath
bin
as
the
celestial
Bow
bended
in
the
aire
to
assure
vs
of
the
bande
and
couenant
contracted
between
God
and
vs
that
wee
should
bee
no
more
drowned
in
the
floud
of
sinne
.
He
was
circumcised
to
accomplish
the
lawe
in
himselfe
,
Circumcision
.
Gala.
4.
that
hee
might
cut
away
the
foreskinne
of
our
hearts
,
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
virgine
conceiued
by
the
grace
of
the
holy
Ghost
,
without
the
seed
of
man
,
the
holy
virgin
as
the
bush
,
remaining
neuertheles
perfect
and
vncorrupt
.
Hee
was
sacrificed
as
the
iust
&
innocent
Lambe
,
Pascall
lambe
.
Iohn
.
1.
Hebr.
13.
his
bloud
being
shed
to
preserue
vs
from
the
tyrannie
of
Sathan
,
and
to
open
vnto
vs
the
passage
into
the
land
of
promise
the
kingdome
of
heauen
.
Bread
of
life
.
Iohn
.
6.
He
is
the
true
bread
which
came
downe
from
heauen
,
without
leauen
,
without
corruption
,
and
spot
,
whereof
wee
must
eate
for
our
spirituall
nourishment
,
to
the
ende
we
may
celebrate
the
feast
of
the
Pharaonicall
passage
in
the
land
of
libertie
.
1
Cor.
5.
The
cloude
,
firie
piller
and
red
sea
.
Hee
was
the
cloude
,
the
fiery
pillour
,
the
red
sea
diuided
,
which
hath
conducted
vs
,
which
hath
deliuered
vs
from
the
hands
of
our
enemies
,
1
Cor.
10.
Iohn
.
19.
out
of
whose
side
opened
,
came
bloud
and
water
for
our
saluation
and
redemption
.
He
was
the
heauenly
Manna
sent
from
heauen
to
nourish
vs
for
euer
,
The
heauenly
Manna
,
the
rock
flowing
water
of
life
.
1.
Corin.
10.
and
the
true
rocke
from
whence
flowed
water
to
quench
the
thurst
of
all
those
for
euer
,
which
thurst
and
beleeue
in
him
.
It
was
he
that
made
the
sacrifice
of
health
for
the
defacing
of
our
sinnes
,
Sacrifice
.
Heb.
7.8.9.10
.
the
sacrificer
and
sacrifice
,
the
offering
and
offerer
abiding
foreuer
a
sacrificer
at
the
right
hand
of
God
his
father
.
Heb.
9.
He
entred
into
the
heauenvly
sanctuary
,
builded
not
with
the
hands
of
men
,
but
with
the
hand
of
God
.
The
arke
of
witnes
.
He
was
the
true
Arke
of
couenant
&
appoyntment
,
by
the
which
God
did
manifest
and
declare
his
oracles
and
in
the
which
he
did
rest
to
accomplish
his
diuine
and
incomprehensible
misteries
.
He
was
as
the
brasen
serpent
fastened
to
the
crosse
,
Brasen
serpent
Iohn
3.
to
giue
health
to
the
sicknesse
of
al
those
which
did
turne
toward
him
,
and
behold
him
in
faith
.
Temple
of
God
.
Iohn
2.
He
was
the
true
temple
of
God
wherin
the
holy
ghost
doth
dwell
,
in
whome
and
by
whome
one
God
in
trynity
is
worshipped
.
The
host
and
holy
water
.
Hee
was
the
true
and
holy
sacrifice
whereof
was
made
the
purging
water
for
the
cleansing
of
all
spots
,
hauing
by
his
owne
ashes
,
that
is
by
his
owne
bodie
offered
vp
,
Iohn
19.
sprinckled
and
watered
with
water
issuing
out
of
his
side
,
all
people
beleeuing
in
him
.
The
ceremoniall
law
being
thus
accomplished
not
by
figures
,
but
really
executed
by
the
incarnation
,
death
and
resurrection
of
Iesus
Christ
,
our
Sauiour
,
our
mediatour
,
our
euerlasting
sacrificer
,
and
mercy
obtainer
,
the
infinite
goodnes
of
God
was
yet
more
manifested
by
the
new
band
,
Heb.
9.
new
couenant
and
new
comming
of
the
son
of
God
incarnate
:
For
by
his
new
testament
confirmed
by
the
death
of
the
testator
,
Rom.
8.
he
hath
made
vs
fellow
heires
and
inheritours
of
the
kingdome
of
heauen
with
God
.
For
assurance
of
this
heauenly
succession
gotten
to
vs
by
grace
,
after
that
he
had
finished
the
ceremonial
law
,
and
abolished
the
same
(
as
we
haue
shewed
)
by
the
sacrifice
perfectly
made
by
the
euerlasting
Sacrificer
,
S.
Augustine
in
his
3.
booke
of
the
christian
doctrine
.
cap.
9.
there
were
left
vnto
vs
two
sacred
signes
and
holy
sacraments
,
wherein
God
hath
vsed
more
fauour
and
more
special
grace
,
than
euer
hee
did
before
his
incarnation
,
in
this
that
hee
hath
deliuered
vs
from
the
seruile
law
of
circumcision
,
of
difference
of
meates
,
and
of
diuers
sacrifices
ordained
in
the
first
Church
of
the
Israelites
,
and
in
discharging
vs
of
this
heauy
burthen
,
he
hath
so
much
the
more
comforted
vs
in
ordaining
vnto
vs
for
a
memorie
and
remembrance
of
our
regeneration
and
life
euerlasting
,
two
holy
sacraments
,
Sacraments
of
the
new
Testament
.
vnder
two
holy
signes
.
To
wit
,
the
water
of
Baptisme
,
&
the
bread
,
and
wine
,
for
the
partaking
of
his
bodie
,
and
that
his
grace
might
extend
to
all
nations
,
God
did
choose
those
tokens
&
signes
which
were
most
common
&
easie
.
For
Circumcision
was
a
speciall
marke
for
Abraham
and
his
posteritie
,
the
which
Circumcision
other
nations
were
not
accustomed
to
vse
,
although
Herodote
a
Greeke
in
the
history
which
he
writeth
of
the
manners
of
the
Egytians
,
Herod
.
lib.
2.
doth
attribute
vnto
them
the
custome
to
circumcise
,
especially
their
Priestes
.
But
it
is
easie
to
coniecture
,
that
hee
had
heard
speaking
of
the
Iewes
dwelling
in
Egipt
for
the
space
of
foure
hundred
and
thirtie
yeares
obseruing
the
circumcision
.
Moreouer
the
Circumcision
was
ordained
for
the
men
onely
,
A
comparing
of
the
circumcision
with
baptisme
.
Exod.
12.
and
not
for
the
women
:
there
was
also
a
day
set
for
Circumcision
,
the
eight
day
after
the
natiuitie
:
and
the
cutting
of
the
skinne
was
paineful
and
greuous
.
But
the
grace
of
God
hauing
abolished
by
his
incarnation
and
perfect
sacrifice
,
Genes
17.
the
rigour
of
the
ceremoniall
law
,
as
wel
for
the
difference
of
meates
as
of
dayes
,
hath
left
vnto
vs
by
his
new
will
and
couenant
,
the
holy
signe
of
water
common
to
all
,
as
well
men
as
women
,
without
difference
of
dayes
,
Num.
19.
&
in
this
holy
sacrament
the
child
baptized
feeleth
no
grief
,
as
he
did
feele
in
cutting
of
the
skinne
.
This
signe
of
water
,
to
represent
vnto
vs
the
purging
and
cleansing
of
our
sinnes
by
the
bloud
of
Iesus
Christ
,
was
common
not
onely
to
the
Iewes
,
which
were
wont
to
vse
their
cleansing
water
,
but
also
to
the
Gentiles
and
all
nations
who
had
in
vse
the
cleansing
and
washing
with
this
water
called
Lustrall
&
Expiatorie
,
as
may
appeare
by
reading
of
auncient
histories
.
To
the
end
then
that
the
grace
of
God
,
by
Iesus
Christ
might
extend
to
all
the
world
generally
,
to
all
nations
,
countries
and
prouinces
,
as
well
circumcised
as
vncircumcised
,
Iewes
as
Gentiles
,
God
did
choose
the
signe
of
water
most
common
,
so
much
the
more
applying
it
to
the
comm●ditie
of
man
to
draw
him
to
feare
and
obedience
.
Tit.
3.
Galath.
3.
By
the
which
signe
hee
instituted
the
holy
sacrament
of
baptisme
,
for
a
note
&
assured
marke
of
our
regeneration
,
and
purifying
,
represented
sacramentally
by
the
vertue
of
the
holy
ghost
,
in
the
which
sacrament
God
doth
assist
and
assure
vs
to
be
borne
a
new
and
made
one
with
Christ
Iesus
,
to
be
renewed
&
made
members
,
of
his
members
,
and
that
he
will
receiue
vs
as
clad
and
incorporate
into
him
and
by
him
.
Like
reasons
might
be
brought
for
the
other
holy
Sacrament
ordeined
of
God
by
his
new
Testament
,
to
wit
,
Sacrament
of
the
holy
supper
of
Iesus
Christ
.
of
bread
and
wine
.
Which
signes
,
tokens
,
figures
and
notable
formes
,
all
nations
haue
beene
accustomed
to
vse
in
their
sacrifices
,
oblations
&
ceremonies
,
concerning
their
religions
,
as
well
circumcised
as
vncircumcised
,
aswell
Iewes
as
Gentiles
.
Also
the
two
kindes
of
foodes
for
the
nourishment
of
man
,
are
contained
vnder
bread
and
wine
:
For
these
causes
our
good
God
desiring
to
drawe
vnto
him
all
nations
,
to
nourish
and
minister
most
necessarie
food
vnto
them
,
did
institute
the
communion
of
the
body
&
bloud
of
our
Sauiour
Iesus
Christ
vnder
the
formes
,
holy
signes
and
sacramentes
of
bread
and
wine
:
For
as
we
are
assured
by
the
marke
and
element
of
water
in
baptisme
to
be
regenerate
and
renued
in
the
body
and
bloud
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
this
body
and
bloud
represented
really
by
the
Bread
and
Wine
,
consecrated
for
spirituall
foode
&
nourishment
euerlasting
,
and
quickening
by
the
power
of
the
holy
ghost
,
wherin
God
fauoured
vs
much
in
discharging
vs
of
bloudy
sacrifices
ordeined
in
the
first
Church
of
the
Israelits
,
which
were
wont
to
be
charged
with
many
and
diuerse
sacrifices
celebrated
with
the
shedding
of
the
bloud
of
earthly
beastes
▪
after
the
diuersity
of
offences
,
and
persons
offending
.
All
which
sacrifices
were
ended
,
and
put
away
by
the
shedding
of
the
bloud
of
the
iust
and
innocent
Lambe
,
Heb.
9.
Iesus
Christ
,
which
by
his
perfect
sacrifice
hath
vtterly
abolished
all
other
sacrifices
,
reseruing
vnto
himselfe
the
dignity
of
the
great
and
euerlasting
Sacrificer
,
sitting
at
the
right
hand
of
God
his
Father
.
But
he
hath
fauoured
vs
so
much
,
that
in
place
of
the
abolished
sacrifices
,
he
hath
instituted
the
two
holy
sacraments
before
mentioned
to
assure
vs
of
our
regeneration
,
our
purging
,
our
adoption
,
our
nourishment
,
&
eternall
life
,
giuen
vs
by
the
bloud
of
our
Sauiour
Iesus
Christ
,
But
as
the
Israelites
too
grosse
and
carnall
,
did
rest
in
the
exterior
signes
,
Corruption
of
the
Sacraments
.
corrupting
the
true
vse
of
the
sacramentes
and
sacrifices
giuen
vnto
them
of
God
:
Euen
so
like
abuse
,
yea
,
greater
corruptions
are
come
vnto
our
two
holy
Sacraments
left
vnto
vs
by
the
new
testament
of
Iesus
Christ
,
for
the
sacrament
of
Baptisme
succeeded
in
the
place
of
Circumcision
,
man
(
conceiued
of
corrupted
clay
)
would
not
bee
contented
with
Gods
holy
institution
:
Sacrament
of
Baptisme
corrupted
.
But
some
haue
brewed
and
corrupted
the
vse
of
the
holy
sacrament
of
Baptisme
with
adiurations
and
coniurings
,
suggling
of
salt
,
of
oyle
,
of
tapers
,
creame
,
blowings
,
hoodes
,
or
biggins
,
with
an
infinit
number
of
crosses
,
on
the
forehead
,
on
the
eyes
,
Theodor.
in
his
booke
of
the
fables
of
heretikes
.
on
the
nose
,
on
the
backe
,
on
the
breast
,
on
the
shoulders
,
on
the
mouth
,
to
chase
away
Deuils
:
For
the
Massalians
heretikes
authors
of
coniuring
,
and
crossing
,
do
say
that
the
child
borne
is
accompanied
with
his
Spirit
or
Deuill
,
which
cannot
be
chased
away
but
by
adiuration
and
coniuring
.
Ca.
sine
.
Ca.
post
.
quam
de
consecratione
distinct.
4.
And
for
this
cause
,
this
holy
sacrament
of
Baptisme
hath
beene
corrupted
so
farre
,
that
they
haue
added
thereunto
strange
termes
of
the
Syrian
language
,
with
spettell
and
purging
sniuell
,
Ephetath
.
per
Satyr.
2.
What
greater
corruptions
coulde
there
be
described
then
these
abhominable
inuentions
,
as
if
the
bloud
of
Iesus
Christ
had
not
beene
sufficient
for
our
regeneration
and
purgation
:
And
as
if
God
had
not
beene
of
power
sufficient
to
perfect
and
regenerate
vs
by
the
holy
signe
of
water
representing
the
bloud
of
Iesus
Christ
,
Gala.
3.
Ephe.
4.
1
Cor.
15.
if
there
were
not
spettell
coniured
sniuell
,
oiles
,
salt
,
biggins
,
creame
,
torches
or
tapers
,
or
milke
or
hony
inuented
by
other
Heretikes
.
Other
more
subtill
Magicians
,
Tertullian
in
his
booke
of
the
crowned
Souldier
.
Pithagorians
instructed
in
the
Massalian
doctrine
haue
added
moreouer
to
pronounce
twentie
times
ouer
the
man
child
presented
to
Baptisme
,
the
name
of
a
Deuill
(
which
they
say
)
doth
accompany
him
,
by
that
meanes
to
adiure
and
coniure
him
away
.
And
at
the
Baptisme
of
a
wench
,
to
say
the
same
thirtie
times
.
Was
there
euer
such
detestable
corruption
in
the
sacrament
of
Circumcision
?
Wherefore
(
O
Massalians
)
haue
you
brued
your
oiles
,
in
the
holy
Sacrament
of
Baptisme
?
Following
the
heresie
Marcus
&
Marcosus
,
Epipha
.
lib.
1
tom.
3.
heres.
34
which
commanded
to
anoint
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
bloud
of
Iesus
Christ
for
our
regeneration
&
purification
,
without
brewing
of
greeses
,
of
oile
,
of
spettel
&
other
minglings
,
inuented
by
the
corruptors
of
the
holy
sacraments
:
The
body
and
bloud
of
Iesus
Christ
,
whrewith
wee
be
clad
by
the
holy
water
of
Baptisme
was
it
not
sufficient
to
preserue
vs
from
all
tempestes
without
borrowing
of
Biggins
and
Crisomes
?
And
for
another
more
great
corruption
and
abuse
it
was
permitted
vnto
women
to
baptise
,
Tom.
1.
Epipha
.
lib.
1.
heres.
42.
&
lib.
2.
Tom.
1.
heres.
49.
following
the
error
of
the
Marcionistes
,
Quintilians
Cataphriges
,
Montanists
,
Pepuzians
,
Priscillians
and
Artotirites
.
Was
it
euer
permitted
vnto
women
by
the
lawe
of
God
to
administer
the
holy
sacraments
or
sacrifice
instituted
in
the
first
Church
of
the
Israelites
,
or
in
the
newe
Testament
of
Iesus
Christ
?
In
the
History
of
Moyses
it
is
recited
,
Exod.
4.
how
that
his
wife
Sephora
,
moued
with
a
womanly
rage
,
tooke
the
stone
or
knife
wherewith
she
circumcised
her
sonne
,
but
it
is
not
written
that
shee
or
any
other
her
like
,
hath
at
any
time
beene
permitted
to
minister
the
holy
sacraments
by
such
corruptions
of
the
holy
sacrament
of
Baptisme
:
Many
heresies
haue
sprong
vp
by
the
Catabaptists
,
Anabaptistes
,
Antipedobaptists
and
other
heretikes
,
&
scismatikes
which
not
contented
with
the
pure
and
sincere
institution
of
God
,
did
more
rest
in
the
outward
signes
,
then
in
that
which
by
them
was
represented
in
spirit
.
He
that
desireth
to
know
more
particularly
the
abuses
and
corruptions
inuented
at
diuerse
times
by
diuerse
humours
of
men
,
let
him
read
our
Ecclesiastical
commentaries
.
It
remaineth
presently
to
come
to
the
corruptions
of
the
other
holy
sacrament
of
the
supper
and
communion
of
the
body
and
bloud
of
Iesus
Christ
.
By
this
short
discourse
,
a
man
may
cleerly
know
how
variable
and
fraile
man
is
,
alwaies
hauing
abused
the
grace
of
god
.
For
like
as
from
the
beginning
of
the
lawe
and
instruction
giuen
vnto
them
,
the
people
of
Israel
did
euer
corrupt
the
true
vse
of
sacrifices
,
holy
signes
,
and
sacraments
ordeined
of
God
:
euen
so
is
it
come
to
passe
of
the
lawe
of
God
by
Iesus
Christ
,
hauing
instituted
the
maner
to
communicate
his
body
and
bloude
vnder
the
figures
and
holy
signes
of
bread
and
wine
.
The
which
holy
sacrament
was
abused
in
the
time
of
the
Apostles
by
the
Corinthians
:
Against
whom
the
holy
Apostle
did
write
epistles
,
Sacrament
of
the
supper
corrupted
.
1
Cor.
11.
to
the
end
to
bring
them
to
the
true
&
sincere
obseruation
of
this
holy
Sacrament
.
Let
no
man
therfore
hereafter
thinke
it
strange
if
the
successors
of
the
Apostles
,
from
time
to
time
haue
corrupted
the
true
vse
of
this
holy
Sacrament
.
And
the
more
they
were
distant
from
the
time
of
the
Apostles
of
Iesus
Christ
,
the
more
they
fell
into
corruption
:
Yea
abhominable
,
turning
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
daies
wherein
the
holy
sacrament
should
be
celebrated
?
Sabatius
the
heretike
did
institute
the
celebration
of
Easter
with
vnleauened
bread
after
the
maner
of
the
Iewes
.
Histo.
tripart.
lib.
9.
cap
37.
&
lib.
11.
cap.
5.
Certaine
of
his
sect
did
ordaine
the
vse
of
the
holy
Sacrament
to
bee
celebrated
the
14.
Moone
,
Euseb.
lib.
5.
cap.
24.
Histo
,
tripart.
lib.
9.
cap
38.
&
39.
as
the
Iewes
did
.
It
is
sayd
,
there
were
of
this
sect
.
Policrates
bishop
of
the
Ephesians
,
Philip
Hieropolitan
,
Policarp
,
Truseas
Melite
and
Narcissus
Bishop
of
Ierusalem
.
Of
the
contrary
opinion
were
Victor
bishop
of
Rome
,
&
Eleuther
his
predecessor
,
with
Theophile
Bishop
of
Palestine
.
This
contention
continued
more
than
300.
yeares
after
the
Apostles
.
Some
celebrated
the
feast
of
Easter
after
the
Equinoctial
,
when
the
Sun
did
enter
into
the
signe
of
Aries
.
Other
obserueth
the
moneth
Nanthisoc
,
called
by
the
Romains
Aprill
.
Some
sayd
(
to
wit
)
the
Quartodecio
mans
,
that
it
was
instituted
by
S.
Iohn
,
to
celebrate
in
the
14.
Moone
.
Others
aduanced
themselues
to
be
taught
by
S.
Peter
,
whereas
yet
there
was
no
euident
appearance
of
any
thing
.
The
Montanists
Phrygians
condemned
the
Quarto
decimans
obseruers
of
the
course
of
the
Moone
,
and
that
they
ought
to
order
themselues
by
the
course
of
the
Sun
,
begining
at
the
Equinoctiall
in
Prime-tide
:
And
by
this
meanes
they
celebrated
eight
Ides
of
Aprill
,
which
is
the
14.
day
of
the
same
moneth
;
Prouided
that
it
fell
vpon
the
Sunday
.
There
was
not
onely
contention
for
the
vse
of
the
sacramentes
in
what
dayes
it
shoulde
be
celebrated
,
but
also
there
was
great
diuision
among
the
Christians
for
ceremonies
inuented
to
prepare
themselues
to
receiue
the
same
worthily
:
Euse
.
lib.
5.
cap.
4.
For
some
(
as
the
Romains
)
did
keep
the
fast
three
weekes
before
Easter
:
The
Illyrians
and
all
Greece
with
the
Alexandrians
did
ordeine
a
Lent
to
fast
sixe
weekes
Others
ordeined
seauen
weekes
of
fasting
,
leauing
off
from
fiue
daies
to
fiue
daies
.
More
and
more
to
corrupt
the
holy
sacrament
of
the
supper
,
there
was
restored
another
Iudaicall
ceremony
,
by
the
differences
of
meates
:
Histo.
tripart.
cap.
8.
For
some
(
during
the
time
of
fast
)
forbade
eating
of
fleshe
and
fishe
.
Other
forbade
eating
of
flesh
onely
,
permitting
to
eate
fishe
&
foules
,
which
they
said
according
to
Moys.
did
take
part
of
the
substcāe
of
the
water
.
Some
also
did
ordeine
to
eate
dry
bread
and
water
onely
.
Others
fasted
till
noone
without
distinction
of
meates
.
And
to
be
short
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
daies
and
meates
,
abbrogated
and
put
away
,
by
the
grace
and
lawe
of
Iesus
Christ
.
Colos.
2.
Galath
.
4.
Heb.
7.
But
was
there
euer
any
holy
Apostle
of
God
,
which
euer
left
in
writing
any
law
or
commandement
for
the
distinction
of
daies
or
meates
to
celebrate
the
holy
supper
of
Iesus
Christ
?
their
intention
was
not
to
institute
a
religion
of
feastes
and
a
distinction
of
daies
&
meates
,
but
their
doctrine
did
tend
onely
to
teach
good
life
,
and
the
true
worshippe
of
one
God
onely
.
Wherefore
wee
must
needes
conclude
that
the
ceremonie
and
feast
of
Easter
,
to
celebrate
the
supper
of
our
Lorde
God
is
proceeded
of
meere
custome
:
Histo.
Tripart
.
lib.
9.
cap.
38.
For
none
of
the
Apostles
hath
left
any
thing
in
writing
touching
the
same
.
To
moderate
such
dissentions
and
corruptions
many
councels
were
assembled
,
one
at
Sangaria
in
Bitine
,
by
the
which
(
to
auoide
all
contentions
)
it
was
permitted
to
euery
one
to
celebrate
Easter
when
he
would
.
Euseb.
lib.
5.
cap.
23.
Another
counsell
was
holden
at
Cesaria
by
Theophile
Bishop
of
that
place
,
and
by
Narcissus
Bishop
of
Ierusalem
.
Another
councell
in
Achay
.
And
another
councell
was
holden
at
Rome
by
Victor
,
Bishop
of
that
place
.
After
these
litle
corruptions
,
there
succeeded
greater
from
time
to
time
,
In
the
yeare
of
Christ
.
114.
according
vnto
the
humours
and
affections
of
the
Bishops
of
Rome
,
Alexander
the
first
of
that
name
,
Platine
.
Sabellieus
.
being
come
to
be
superintendent
of
the
Romane
Church
,
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
ordeined
to
mixe
water
with
the
wine
before
the
communion
:
wherein
he
meant
to
reforme
the
Gospell
of
Iesus
Christ
,
which
had
instituted
the
communion
of
his
body
and
bloud
,
to
be
vnder
two
kindes
,
Bread
&
Wine
,
but
Alexander
added
a
third
kind
(
to
say
)
Water
.
He
restored
also
the
Iudaicall
ceremony
of
vnleuened
bread
(
called
sweete
breade
)
to
celebrate
the
Easter
as
the
Iewes
did
,
Euseb.
lib.
3.
cap.
27.
&
lib.
6.
cap.
14.
following
therin
the
Ebionits
,
which
taught
that
the
ceremoniall
law
of
Moyses
was
necessarie
for
saluation
:
As
also
Symmachas
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
lawe
)
to
vse
in
the
dayes
of
sweete
bread
,
vnleuened
bread
:
It
is
therefore
necessarie
to
turne
againe
vnto
the
rigor
of
this
ceremonie
abrogated
by
the
sacrifice
perfectly
ended
by
Iesus
Christ
?
In
what
place
of
the
holy
Gospell
could
Alexander
euer
finde
to
mixe
water
with
the
wine
?
Cel.
lib.
39.
cap.
21.
And
for
to
binde
Christians
to
vnleuened
bread
.
Is
it
of
any
more
value
,
then
his
inuention
,
to
chase
away
Diuels
with
water
salted
and
coniured
?
And
as
touching
his
coniured
water
ordeyned
by
him
,
we
will
shew
hereafter
that
the
originall
thereof
came
from
Numa
Pompilius
the
great
Coniurer
and
Romane
Idolater
,
But
as
for
the
mingling
of
the
water
with
wine
,
that
should
seeme
to
bee
taught
by
the
religion
of
the
ancient
Idolaters
,
which
were
wont
in
celebrating
their
sacrifices
,
in
one
chalice
to
consecrate
the
water
with
the
bread
,
specially
in
the
feast
dedicated
to
the
Sunne
,
which
the
Persians
did
worship
,
called
of
them
Mythros
.
And
in
the
feast
also
of
Nephalies
,
Iust.
in
his
apologie
.
water
was
vsed
for
the
sacrifice
.
According
to
this
comparison
,
Iustin
Martyr
maketh
relation
of
the
custome
obserued
among
the
Idolators
,
and
Christians
,
for
the
bread
,
wine
,
and
water
consecrated
.
By
the
one
that
is
to
say
,
by
the
Idolators
,
in
the
name
of
their
Idolles
and
by
the
Christians
in
the
name
of
their
true
God
.
Alwayes
this
first
corruption
in
the
vsage
of
the
holy
sacrament
by
the
mingling
of
water
with
wine
,
beyonde
the
commandement
&
ordinance
of
God
did
not
continue
without
controuersie
:
Inno.
lib.
4.
cap.
5.
For
the
Greekes
were
of
a
contrarie
opinion
that
it
was
not
necessary
to
mixe
water
with
wine
,
and
that
they
would
not
followe
the
corruption
of
Alexander
.
Amarcanus
was
of
the
same
aduice
that
Alexander
was
saying
that
it
was
necessarie
to
mingle
it
with
water
.
The
subtill
Sophist
Scot
doth
affirme
absolutly
that
it
is
not
necessarie
the
water
to
be
mingled
with
the
wine
,
because
saith
he
it
cannot
be
changed
and
transubstantiated
into
bloud
if
first
it
be
not
changed
into
wine
.
Other
more
ingenious
would
rather
interpretate
the
institution
of
Alexander
,
saying
the
wine
to
be
conuerted
into
bloud
,
but
as
for
the
water
it
was
transubstantiated
into
the
water
which
came
out
of
the
side
of
Iesus
Christ
.
This
first
corruption
of
Alexander
did
giue
occasion
of
many
other
to
succeed
:
For
some
inuented
greater
bruings
to
mingle
it
with
bloud
drawn
out
of
yong
Infants
to
mixt
with
the
bread
of
the
holy
supper
of
Iesus
Christ
,
S.
Augustine
in
his
book
of
the
relikes
.
cap.
26.
&
64.
as
the
Cataphriges
which
began
a
kind
of
transubstantiation
of
wine
into
bloud
really
&
corporally
.
Epipha
lib.
2.
Tom.
1.
heres.
49.
Some
other
adioyned
therevnto
cheese
called
Artotirites
,
that
is
to
say
,
cheese
bread
.
Others
also
abusing
this
sacrament
,
in
steede
of
wine
tooke
water
vnder
pretence
of
more
greater
abstinence
.
Other
ordained
to
temper
the
bread
with
wine
,
which
the
Massalians
do
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
lay
)
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
.
Is
not
this
corruption
directly
against
the
holy
gospell
and
instition
of
the
supper
of
Iesus
Christ
,
Matth.
29.
Mark
.
14.
Luke
22.
1.
Cor.
11.
which
hath
ordained
and
commanded
all
faithfull
to
eate
his
bodie
,
and
drinke
his
bloud
.
When
hee
tooke
the
cup
vsed
hee
not
these
proper
tearmes
,
Drinke
all
of
this
wine
in
memorie
and
remembrance
of
my
bloud
shed
.
Hath
hee
vsed
any
other
tearmes
for
eating
of
his
bodie
by
the
figure
of
bread
,
then
he
hath
done
for
the
drinking
of
his
bloud
by
the
signe
of
wine
?
If
one
should
compare
herewith
the
holy
signe
ordained
of
God
in
the
Church
of
the
Israelites
,
a
figure
of
the
communion
of
the
body
of
Iesus
Christ
(
which
was
the
pascall
lambe
)
the
fleshe
whereof
was
commanded
to
be
eaten
of
all
persons
without
exception
,
for
as
much
as
they
were
circumcised
:
Was
there
euer
any
difference
in
the
eating
of
the
pascall
Lambe
,
and
celebrating
of
the
Passeouer
of
the
Iewes
among
the
Leuites
of
the
stocke
of
the
Priestes
and
the
other
common
people
?
For
another
detestable
corruption
,
the
Massalians
haue
instituted
by
their
missall
Idolatries
,
to
sacrifice
and
offer
the
body
and
bloud
of
Iesus
Christ
,
in
reiterating
(
by
meanes
)
the
sacrifice
of
Iesus
Christ
perfectly
ended
&
cannot
be
done
againe
:
for
that
it
was
not
after
the
order
of
Aaron
,
1.
Cor.
11.
but
after
the
order
of
Melchisedech
,
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
,
did
he
command
them
to
sacrifice
?
No
,
but
to
communicate
and
eate
togeather
the
body
and
bloud
of
Iesus
Christ
.
The
beginning
of
the
holy
supper
was
not
to
kill
,
offer
,
and
ordaine
a
sacrifice
to
offer
to
God
:
But
onely
to
eate
and
drinke
at
the
holy
feast
prepared
for
vs
by
Iesus
Christ
the
euerlasting
sacrifice
&
euerlasting
sacrificer
,
which
hath
reserued
vnto
himselfe
only
this
eternal
priesthood
;
And
yet
neuertheles
hath
left
his
holy
institution
a
banquet
ordained
for
vs
of
bread
and
wine
,
representing
his
body
and
bloud
.
After
the
corruptions
aboue-sayde
,
Sathan
the
diligent
Babilonicall
builder
imploied
all
his
forces
&
strengthes
,
to
build
an
inuincible
fortresse
of
Idolatrie
,
to
the
end
to
fight
against
,
and
vtterly
to
throw
downe
the
kingdome
of
Iesus
Christ
,
when
he
did
enterprise
the
building
of
the
Masle
to
be
brought
in
,
in
the
place
of
the
holy
sacrament
of
the
supper
,
as
we
wil
briefly
and
so
clearely
declare
,
that
the
most
hard
hearted
Pharisies
(
made
olde
in
their
ancient
Idolatries
)
shall
acknowledge
by
the
veritie
of
histories
their
errours
and
abhominable
heresies
.
Before
the
painting
out
of
this
Maze
of
error
(
whereinto
the
Messalians
are
plundged
)
I
thought
it
necessarie
,
briefly
to
discouer
the
ancient
religion
of
the
Romaines
,
the
raigne
of
the
occidentall
empire
,
and
of
the
Emperours
which
haue
exercised
both
the
temporal
office
,
and
the
dignitie
of
the
great
bishops
superintendents
of
the
religion
&
Church
of
Rome
.
Tit.
Liu.
lib.
1.
Decad.
1.
All
other
(
as
well
as
I
)
shall
confesse
that
the
Romaine
religion
altogether
for
the
most
part
to
haue
beene
instituted
by
Numa
Pompilius
the
second
King
of
the
Romaines
,
Funestella
.
his
booke
of
magistrats
of
Rome
.
about
700.
yeares
before
the
incarnation
of
Iesus
Christ
.
Then
were
instituted
the
Bishops
which
afterward
were
brought
to
a
certaine
number
,
vnto
foure
,
then
the
number
was
augmented
to
eight
,
and
by
Syl●a
to
15.
In
the
colledge
of
Bishops
there
was
one
chiefe
Bishoppe
,
which
was
chosen
by
the
other
lesse
bishops
of
the
same
order
and
dignitie
,
like
as
the
little
bishops
purple
Cardinals
haue
practised
the
election
of
the
great
Romaine
Bishop
,
of
their
estate
,
order
and
dignitie
.
This
Pompilian
religion
hath
beene
so
well
obserued
by
the
Romanes
,
from
the
father
to
the
son
,
that
it
hath
beene
impossible
to
destroy
and
plucke
vp
the
same
,
but
hath
continued
to
this
day
,
as
euery
one
may
easily
perceiue
by
this
little
collection
.
To
confirme
this
point
there
is
none
that
can
bee
ignorant
,
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
lawe
of
God
.
But
all
were
Idolaters
and
Infidels
,
following
the
religion
of
Numa
Pompilius
the
coniurer
.
And
that
more
is
,
after
the
incarnation
of
Iesus
Christ
,
for
the
space
of
300.
yeares
or
thereabouts
,
there
was
no
Emperour
,
Euseb.
in
his
booke
of
the
Church
historie
the
yeares
of
Christ
.
34.
68.
94.
112.
113.
167.
202.
238.
254.
257.
276.
&
292.
nor
Romane
Councel
which
would
change
his
religion
to
embrace
the
lawe
of
Iesus
Christ
.
But
contrariwise
they
haue
labored
with
tooth
and
naile
to
exercise
all
kind
of
cruelltie
against
the
church
of
Iesus
Christ
,
as
the
Ecclesiasticall
histories
doe
largely
declare
,
painting
out
great
persecutions
vnder
the
great
Romaine
Bishops
,
to
wit
,
Claud.
Tiber.
Nero
,
Claud
,
Domitian
Nero
,
Fla.
Domitian
,
Traian
,
Elie
Hadrian
,
Antonian
Philosopher
,
Septime
Seuere
,
Iul.
Maximus
,
Mar.
Quin.
Traian
,
Dece
,
Licime
,
Valerian
,
Valere
Aurelian
,
and
Diocletian
.
All
which
were
Emperours
and
gouerned
the
Empire
and
Romaine
religion
for
300.
yeares
after
the
incarnation
of
Iesus
Christ
,
and
in
their
moneyes
,
sepultures
,
monuments
,
tytles
and
autentique
letters
,
did
hold
the
name
of
great
Bishops
and
high
Priestes
as
diligently
is
gathered
in
a
booke
of
the
antiquities
of
Rome
,
wherein
bee
described
the
Images
,
In
the
booke
intituled
the
discourse
of
the
religion
of
the
ancient
Romaines
by
Wiliam
de
Choa●bayly
of
Daulphine
.
moneies
,
and
monuments
of
the
anancient
Emperours
of
Rome
,
which
were
all
called
great
Bishops
,
by
these
titles
,
s●l
.
Ces.
Pontif.
max.
Tiber.
Nero
Pon
if
.
m●x
.
Claud.
Nero.
Pontif.
max.
Vaspasianus
Ces.
pontif
.
max
Traianus
Impera
.
Pontif.
max.
Marc.
Aurel.
Anton.
August
.
Pontif.
Holiogahalus
summas
sacerdos
Aug.
Adrianus
Imper.
Pontif.
max.
Galerius
Maximini●ans
Pontif.
max.
Tit.
Ces.
Pontif.
max.
Com●●od
.
Impe
.
pontif
.
max.
Flauius
Constantius
Aug.
Pontif.
max.
Which
being
then
Emperours
and
great
Bishoppes
would
suffer
none
other
head
in
the
religion
and
Romaine
Church
then
themselues
,
being
alwaies
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
tyrants
of
Rome
and
their
Lieutenants
,
did
take
an
occasion
to
condemne
Iesus
Christ
,
fearing
that
the
authoritie
of
the
Emperours
and
great
Romaine
Bishops
should
bee
diminished
.
In
the
Catalog
of
Emperours
,
in
the
end
of
the
historie
of
Nicephore
the
yeare
of
Christ
410.
With
what
furie
were
they
inraged
for
the
space
of
300.
yeares
against
the
christians
and
Christs
religion
,
to
defend
their
auncient
religion
of
Pompilius
?
what
answere
was
giuen
to
Theodose
the
Emperour
by
the
senate
and
senatours
of
Rome
,
when
it
was
put
forth
vnto
them
to
change
their
religion
,
and
to
receiue
the
religion
of
Iesus
Christ
,
They
shewed
that
they
had
possessed
their
Pompilian
religion
more
then
1000.
yeares
,
&
that
all
changing
of
religions
were
the
destructions
of
common
wealthes
.
Wherefore
consisting
in
their
olde
Romane
religion
,
they
remained
without
receiuing
of
the
law
of
Iesus
Christ
.
By
these
histories
it
is
easie
to
bee
resolued
that
for
the
space
of
400.
yeares
and
more
the
bishops
of
Rome
(
which
called
themselues
Christians
)
could
neuer
obtaine
of
the
Senate
and
Romane
Senators
to
receiue
the
holy
Gospell
,
much
lesse
could
they
conuert
the
Romane
Idolater
,
causing
them
to
forsake
their
inueterate
Idolatry
:
For
the
Bishops
of
Rome
were
too
much
occupied
in
restoring
the
Iudaical
and
Pagans
ceremonies
for
the
distinction
of
meates
,
ordinance
not
to
fast
Sunday
and
Thursday
,
In
the
cannon
reuealed
by
Clement
Bishop
of
Rome
.
21.
22
62.
95.
to
set
an
order
for
table
cloathes
,
veales
,
vessels
of
gold
and
siluer
,
sensors
and
tapesterie
,
&
other
ornaments
of
the
alters
which
consumed
with
age
,
were
ordeyned
to
be
burned
and
the
ashes
to
be
put
in
the
fount
.
Other
were
meruailously
occupied
to
restore
the
Iudaicall
ceremonies
of
sweete
breade
,
and
trauailed
their
spirits
greatly
to
corrupt
the
true
vsage
of
the
holy
sacraments
instituted
of
God
,
Alexander
the
first
of
that
name
Bishop
of
Rome
in
the
yeare
of
Christ
110.
by
mingling
of
water
with
wine
,
bruing
of
salt
with
the
water
to
make
it
purged
and
coniured
to
driue
away
Diuels
.
Sixtus
Bishop
of
Rome
in
the
yeare
of
Christ
121.
Other
also
did
trauell
to
institute
Corporasses
of
fine
linnen
to
lay
vppe
the
consecrated
hostes
,
and
to
ordeine
also
albes
and
other
vestiments
of
the
Priests
for
their
sacrifices
of
white
collour
without
spot
.
Siluester
Bishop
of
Rome
Some
did
torment
their
braines
to
inuent
the
feastes
of
dedication
and
consecration
,
Higinus
Bishop
of
Rome
in
the
yeare
of
Christ
140.
with
coniuring
,
with
salt
to
driue
away
Diuels
.
And
some
other
to
inuent
oyles
and
creames
to
corrupt
the
holy
sacrament
of
Baptisme
.
●abian
Bishop
of
Rome
in
the
yeare
of
Christ
240.
Moreouer
(
during
the
raigne
of
these
Tirants
,
Emperours
,
and
great
Bishops
)
the
Bishops
of
Rome
desiring
to
make
their
names
to
continue
for
euer
,
did
dreame
in
their
spirits
to
builde
Temples
,
Pius
Bishop
of
Rome
in
the
yeare
of
Christ
144.
not
vnto
the
honour
of
God
,
but
in
the
name
of
their
hee
and
shee
Saints
,
canonized
by
them
at
their
pleasure
.
Other
did
occupie
themselues
to
ordaine
that
the
consecrated
breade
and
wine
falling
vpon
the
ground
,
should
be
left
to
the
sacrificer
,
&
the
rest
remaining
should
be
burned
with
fire
:
and
the
ashes
should
be
layed
vp
among
the
reliques
.
Zepherin
Bishop
of
Rome
in
the
yeare
of
Christ
200
Other
did
trauell
to
set
an
order
among
chalises
,
whether
they
should
be
of
glasse
or
of
wood
.
And
by
other
were
instituted
solemne
ceremonies
foure
times
a
yeare
to
bring
Christians
to
the
bondage
of
distinction
of
daies
.
Calixtus
Bishop
of
Rome
in
the
yeare
of
Christ
220
E●tich
Bishop
of
Rome
in
the
yeare
of
Christ
282
Some
were
occupied
meruailously
to
ordaine
the
offering
and
consecration
of
fables
,
to
celebrate
funerals
in
purple
garmentes
after
the
maner
of
the
vestiment
called
Trabea
,
the
which
the
Idolaters
did
vse
in
triumphes
celebrated
in
the
honour
of
their
Gods
.
The
red
robes
of
Cardinalles
.
Siluester
bishop
of
Rome
in
the
yeare
of
Christ
314.
And
the
like
purple
garment
is
vsed
of
the
Cardinals
to
this
day
.
Others
were
occupied
to
inuent
a
confirmation
for
yong
children
,
and
that
the
Bishops
only
should
consecrate
the
creame
:
To
honour
also
the
Bishop
of
Hostiense
,
by
whose
hands
the
bishop
of
Rome
must
be
consecrated
,
with
a
cloke
called
Pallium
.
And
to
inuent
an
infinite
number
of
other
vnnecessary
ceremonies
,
contrary
to
the
libertie
of
the
Gospell
giuen
vnto
vs
by
Iesus
Christ
:
How
was
it
then
possible
that
the
first
Bishops
of
Rome
shoulde
drawe
the
Princes
,
Senators
&
Romanes
vnto
the
law
of
the
Gospel
,
during
300.
or
400.
yeares
after
the
incarnation
of
Iesus
Christ
,
seeing
they
did
not
labour
but
to
corrupt
the
vse
of
the
holy
sacraments
,
and
to
restore
the
Iudaicall
ceremonies
,
and
Idolatries
of
the
heathen
the
ancient
Romanes
?
But
here
might
one
obiect
one
Philip
which
some
vaunt
to
haue
beene
conuerted
to
holy
Baptisme
,
the
maners
of
whom
were
so
wicked
that
they
gaue
occasion
to
the
most
credible
authors
,
to
describe
him
vnworthy
the
name
of
a
Christian
.
Chronicle
of
Iohn
Baptist
.
One
might
bring
in
Constantine
the
great
,
which
caused
the
Councell
of
Nice
to
assemble
:
but
his
residence
was
in
Grecia
being
called
the
Emperour
of
the
East
.
And
yet
would
he
neuer
receiue
the
signe
of
Baptisme
to
bee
regenerate
by
the
bloude
of
Iesus
Christ
,
vntill
he
was
65.
ye
ares
olde
,
Histo.
tripart.
lib.
3.
cap.
12.
at
what
time
he
was
baptised
by
a
Bishop
of
Nicomede
Arian
,
named
Eusebe
,
the
same
Constantine
being
at
point
of
death
.
Siluester
then
Bishop
of
Rome
,
must
not
cracke
that
he
conuerted
this
Emperour
to
the
faith
:
For
this
same
Siluester
would
not
assist
the
assemblie
of
the
Councell
holden
at
Nice
in
the
yeare
of
Iesus
Christ
.
327.
How
so
euer
it
be
,
it
is
conuenient
to
haue
recourse
alwayes
to
the
verity
of
Histories
,
wherein
is
recited
the
answere
of
the
Senate
and
Senators
of
Rome
,
to
the
Emperour
Theodoze
more
then
60.
yeares
after
the
death
of
the
same
Constantine
the
great
:
Which
was
,
that
they
woulde
not
receiue
the
lawe
of
Iesus
Christ
,
but
obserue
their
auncient
lawe
Pompilian
,
to
auoide
the
ruine
of
their
common
wealth
,
which
might
come
by
the
changing
of
religion
,
whereby
may
be
well
gathered
that
then
the
lawe
of
God
was
not
receiued
nor
approued
at
Rome
by
the
Senate
and
Senators
.
It
resteth
that
presently
we
come
nearer
to
the
time
following
.
After
the
decease
of
Theodoze
,
the
Romane
Empire
of
the
West
began
so
to
bowe
,
that
in
short
time
it
was
quite
put
out
by
Wandeloys
&
Alayns
,
Paul
.
Emil.
lib.
1
the
yeare
of
Christ
.
412.
15.
which
were
the
chiefe
that
sacked
Rome
,
burnt
the
most
part
of
it
,
and
rauished
the
proper
daughter
of
the
Emperour
Theodore
:
whom
they
married
to
Ataulphe
king
of
the
Gothes
.
A
litle
while
●fter
succeeded
the
Hunnes
.
Blond
.
lib.
2.
Decad.
1.
Then
Attilia
King
of
the
Gothes
,
which
vsurped
Italy
.
About
this
time
the
Romane
Empire
of
the
West
was
spoiled
of
all
Germany
,
Asia
,
Sarmatia
,
Procop.
lib.
3.
0
the
warre
of
the
Vandals
in
the
yeare
of
Christ
486.
and
all
the
Prouinces
tributaries
,
vnto
Danube
:
Spaine
also
,
Aquitania
,
Gascoygne
,
Bourgoyne
and
all
the
Gaules
did
reuolt
from
the
Romane
tyranny
.
Then
succeeded
the
Ostrogothes
with
their
King
Valemir
,
The
yeare
of
Christ
.
550.
554
Theodemer
,
Theodorike
and
other
Heathen
and
Infidels
.
The
Visigothes
also
,
all
vsurpers
successiuely
of
Italy
.
Paul
Emil
lib.
1
the
yeare
of
Christ
.
568.
Afterward
raigned
Totilas
,
which
forced
,
robbed
,
and
burned
Rome
,
and
all
Sicile
.
In
the
end
the
Lombards
conducted
by
their
Kings
Alboin
did
raigne
,
which
vsurped
Italy
.
These
barbarous
nations
,
Idolaters
and
Infidels
did
serue
as
whippes
ordained
of
God
to
punish
the
Idolators
of
Rome
committed
by
them
,
which
had
knowledge
of
the
holy
Gospell
.
And
yet
turned
back
from
the
true
worshiping
of
God
,
violating
and
corrupting
the
holy
sacraments
by
the
inuentions
of
men
:
To
punish
also
the
infidelity
and
obstinacie
of
the
Emperours
and
Senators
of
Rome
,
which
first
of
all
caused
the
Lieutenants
,
&
officers
appointed
in
Iudea
to
crucifie
Christ
&
his
holy
Apostles
,
to
persecute
the
Christians
,
and
alwaies
to
resist
the
lawe
of
the
Gospell
to
maintaine
their
religion
Pompilian
.
Thus
we
may
conclude
,
that
during
the
space
of
400.
yeares
the
Romane
church
of
Emperours
and
Senatours
,
hath
euer
beene
contrary
and
enemies
to
the
lawe
of
Iesus
Christ
.
Then
afterward
(
the
occidentall
Empire
being
ouerthrowen
)
Rome
and
all
Italy
was
ruled
&
gouerned
300.
yeares
,
or
there
about
,
by
Kinges
,
Princes
and
Dukes
,
Idolators
and
Infidels
.
namely
by
the
Vandales
,
by
the
Gothes
,
by
the
Hunnes
,
by
the
Astrogothes
,
by
the
Visigothes
,
and
by
the
Lumbards
in
such
sort
,
that
during
the
space
of
700.
yeares
or
there
about
,
after
the
incarnation
of
Iesus
Christ
there
was
no
Emperour
,
Kinge
,
nor
Prince
of
Rome
,
which
would
embrace
the
law
of
Iesus
Christ
.
The
which
gladly
and
shortly
I
haue
declared
,
to
the
end
that
the
Reader
thinke
not
strange
,
that
I
haue
heere
shewed
the
sacrifice
of
the
masse
,
to
haue
taken
his
beginning
of
the
ancient
religion
instituted
by
Numa
Pompilius
more
then
700.
yeares
before
the
incarnation
of
Christ
.
And
so
afterward
also
the
same
sacrifice
hath
beene
continued
by
the
Idolatrous
Romanes
inueterate
and
hardened
,
so
in
their
Pompilian
Religion
,
that
they
woulde
neuer
put
away
the
same
.
But
to
the
end
that
nothing
in
the
Romane
Histories
bee
kept
close
which
might
obscure
the
clearenes
of
the
veritie
,
during
the
tyranny
and
vsurping
of
the
nations
aforesayd
,
in
Italy
was
erected
a
litle
Lordship
at
Rauenna
,
which
continued
about
183.
yeares
vntill
it
was
rauished
by
a
Bishop
,
which
inuested
himselfe
,
and
encroched
into
the
chaire
of
S.
Peter
by
the
meanes
of
a
donation
and
demission
practised
by
Pepin
in
the
yeare
758.
in
recompence
of
a
tyranny
exercised
by
Zacharie
Grec
.
Bishop
of
Rome
,
who
spoyled
the
true
inheritors
of
the
crowne
of
France
,
namely
Chilperic
or
Childeric
,
whom
he
shut
vppe
in
a
cloyster
to
make
the
kingdom
to
fall
vnto
the
sayd
Pipin
the
sonne
of
Charles
Martell
bastard
.
This
donation
of
Pipin
thus
giuen
to
the
great
Romane
Bishop
,
was
the
first
originall
of
the
greatnesse
of
the
Popes
of
Rome
,
who
do
holde
vnto
this
day
the
Lordship
of
Rauenna
.
lond
.
lib.
1.
cul
.
Emil.
2.
(
800.
yeares
being
past
)
with
a
great
number
of
Townes
a
long
the
Sea
Hadriatike
,
committed
vnto
them
by
Pepin
,
contrarie
to
the
expresse
commandementes
of
Constantine
then
raigninge
Emperour
of
the
East
in
Grecia
.
Whiles
this
little
lordship
was
continued
at
Rauenna
,
The
yeare
of
Christ
.
588.
long
time
before
the
donation
of
Pepin
,
the
Bishop
of
that
place
seeing
that
there
were
no
more
Emperours
of
Rome
(
which
was
gouerned
and
kept
vnder
by
barbarous
people
and
Infidels
)
lift
vp
his
hornes
in
such
sort
that
hee
preferred
himselfe
to
be
Bishop
of
Rome
,
Sabellic
.
and
made
himselfe
the
heade
of
the
Church
,
and
also
himselfe
and
his
successours
Bishops
of
Rauenna
,
so
long
as
the
Lordship
hath
continued
.
This
was
the
first
little
Antichrist
which
would
take
vpon
him
a
tyrannie
in
the
Church
,
to
follow
the
earthly
tyrannie
of
his
Lordship
.
Afterward
there
rose
vp
another
greater
Antichrist
in
Constantinople
,
In
the
yeare
of
Christ
.
600.
Blond
.
lib.
1.
named
Iohn
Bishop
of
that
place
:
Who
seing
the
occidentall
Empire
of
Rome
ouerthrowne
,
and
the
other
of
Constantinople
highly
exalted
,
Greg.
lib.
4.
of
his
epistles
,
cap.
26.
hee
would
also
follow
the
tyrannie
of
the
world
,
and
styrre
vp
a
spirituall
rule
in
the
Church
of
Iesus
Christ
.
Hee
caused
himselfe
to
be
declared
(
by
a
councell
holden
at
his
pleasure
)
Bishop
Ecumenique
,
The
yeere
of
Christ
.
604.
that
is
to
say
,
generall
and
head
of
the
whole
Church
.
Platin.
Sabellic
.
But
soone
after
the
great
Bishops
of
Rome
gaue
such
order
that
by
treason
the
Emperour
Maurice
in
Constantinople
was
cruely
slaine
,
hee
,
his
wife
,
and
familie
,
by
wicked
Phocas
:
who
to
recompence
this
detestable
murder
committed
by
the
aduise
of
the
Church
of
Rome
,
alwaies
contrary
to
Iesus
Christ
,
The
yeare
of
Christ
.
612.
hee
declared
Boniface
the
third
of
that
name
,
the
generall
head
of
the
church
of
God
,
taking
vpon
him
the
authoritie
of
Iesus
Christ
the
great
and
euerlasting
high
Priest
,
the
onely
spouse
and
head
of
his
church
.
Who
can
better
describe
an
Antichrist
,
than
hee
that
doth
enterprise
a
tyrannie
in
the
church
of
God
,
Marke
26
,
a
poligamie
in
the
church
the
spouse
of
Iesus
Christ
attributing
to
himselfe
that
power
which
Iesus
Christ
hath
reserued
to
himselfe
,
to
bee
perpetuall
with
his
church
,
by
the
vertue
of
his
holy
spirite
to
conduct
and
gouerne
the
same
?
May
not
hee
rightly
be
called
Antichrist
which
doth
enforce
himselfe
directly
to
goe
against
the
holy
gospell
of
Iesus
Christ
,
who
commanded
his
Apostles
(
when
he
sent
them
to
preach
his
word
)
that
they
should
not
institute
a
Monarchie
in
the
church
,
as
the
Princes
,
Kings
,
Math.
23.
Luke
11.
Marke
2.
and
tyrants
of
the
earth
?
That
none
amongst
them
should
enterprise
to
call
himselfe
the
head
or
greater
then
other
:
but
all
as
brethren
were
humble
being
assured
to
haue
one
head
,
and
one
heauenly
father
,
which
will
tarrie
with
them
and
assist
them
for
euer
,
to
inspire
and
conduct
them
in
his
holy
will
.
Is
not
hee
of
good
right
Antichrist
,
which
will
haue
himselfe
called
the
successour
of
Iesus
Christ
in
the
great
Bishoprick
,
&
in
the
high
priesthood
by
him
exercised
?
The
which
dignitie
he
hath
reserued
to
himselfe
,
abiding
a
high
soueraigne
Priest
for
euermore
:
who
hath
left
no
successour
in
his
dignitie
as
Aaron
did
and
his
successours
in
the
dignities
of
the
high
Priests
of
the
Iewes
:
But
is
after
the
order
of
Melchisedech
a
king
&
high
priest
without
any
successour
in
his
dignitie
,
Wherfore
then
(
O
Antichrists
of
Rome
)
haue
you
taken
vpon
you
the
dignity
of
the
highest
Bishops
as
the
heads
of
the
church
of
God
,
and
vsurped
also
the
authority
of
Iesus
Christ
,
causing
your selues
to
be
called
most
blessed
&
most
reuerend
fathers
and
Popes
,
hauing
instituted
a
colledge
of
little
purple
Bishoppes
to
choose
the
great
Bishop
,
but
onely
to
the
end
to
renew
the
auncient
Romaine
religion
of
Numa
Pompilius
,
the
first
authour
of
your
Pontificall
dignities
.
About
the
same
time
that
Phocas
the
cruell
murtherer
did
erect
an
Antichrist
in
the
Romane
Church
,
Mahomet
was
risen
in
the
Church
of
Arabia
,
instructed
by
the
Monke
Sergius
,
about
the
yeare
620.
for
this
Apostate
Heretike
,
seeing
the
lawe
of
God
altogether
corrupted
by
the
traditions
of
men
,
and
the
holy
Gospell
contemned
,
sectes
and
diuerse
heresies
sowed
,
as
well
by
the
Iewes
,
Pharisees
,
Esseens
Saduces
,
Masbutheans
,
Galileans
,
Hemerobaptists
,
and
Samaritans
:
as
also
by
the
Christians
,
Simoniaques
,
Nicolaits
,
Cerinthiens
,
Menandriēs
,
&
Ebionites
,
Valentinians
,
Cerdonians
,
Marcionistes
,
Montanistes
,
Seeke
the
Church
histories
.
Cataphriges
,
Tatians
,
Eueratits
,
Seuerians
,
Artemonistes
,
Porpherians
,
Helchesaites
,
Nouatiens
,
Sabellians
,
Chiliastes
,
Paulianistes
,
Manicheans
,
Automousiastes
,
Arrians
,
Eunonians
,
Macedonians
,
Euuomiotheophroniens
,
Eunomioentichiens
,
Aetians
,
Donatistes
,
Luciferiens
,
Patripassians
or
Theophatites
,
Photiniens
,
Marcellians
,
Paulosamosetans
,
Apolinaristes
,
Iouinianistes
,
Pelagians
,
Acariens
,
Olimpiens
,
Quaternitaries
,
Monothelites
.
And
other
Heretikes
hauing
corrupted
the
true
vsage
of
the
holy
Sacraments
ordeyned
of
God
.
Seeing
also
specially
the
Messalien
secte
to
prosper
in
their
ceremonies
,
taken
partly
out
of
the
Iudaicall
lawe
,
and
partly
out
of
the
heathen
Idolatrie
he
inuented
the
great
Alcoran
▪
decree
,
wherein
he
set
many
chapters
&
articles
called
Azoares
,
which
are
as
lawes
and
rules
of
the
Mahomet
Religion
.
This
preface
&
briefe
discourse
of
the
Romane
history
me
thought
necessarie
to
recite
before
I
would
begin
to
discribe
the
originall
of
the
sacrifice
of
the
Masse
:
Alwaies
to
bring
the
Reader
to
vnderstand
the
veritie
of
the
fact
:
How
the
Emperour
of
Rome
hath
bin
gouerned
vntill
the
decay
thereof
,
about
the
yeare
of
Christ
410.
And
how
the
barbarous
Idolators
did
vsurpe
the
same
:
for
the
space
of
300.
yeares
how
also
the
Antichristes
did
rise
,
and
in
the
end
the
Emperour
of
Rome
was
transferred
to
the
Almaines
,
which
keepe
it
to
this
day
,
500.
yeares
being
passed
.
Of
the
Masse
.
TO
begin
this
our
little
treatise
of
the
Masse
,
first
of
all
it
is
conuenient
to
interprete
this
tearme
Masse
,
The
originall
of
the
tearme
of
the
Masse
.
of
the
ancient
Romaines
called
Missa
.
Some
haue
honoured
this
Missal
sacrifice
to
haue
taken
his
beginning
of
the
Hebrewes
,
bringing
in
the
place
of
Daniel
Daniel
.
11.
speaking
of
Maozin
,
as
if
they
would
signifie
the
Masse
by
Maozin
.
But
this
tearme
is
very
strange
from
Missa
,
or
Masse
.
And
there
are
other
Hebrew
words
which
are
more
nearer
,
to
wit
,
Messa
,
which
is
as
much
to
say
as
conculcation
or
treading
downe
,
whereof
mention
is
made
in
the
history
of
the
kinges
of
Israel
.
4.
Kings
.
11.
Missa
.
Another
tearme
also
is
found
,
very
comfortable
vnto
this
common
tearme
Masse
,
namely
Messall
,
Iosua
.
19.
Messall
.
that
is
to
say
,
hell
or
graue
.
But
I
am
well
assured
that
the
high
Priestes
of
Rome
will
not
take
the
originall
of
their
sacrifice
of
the
Masse
from
the
Hebrues
,
acknowledging
their
Masse
and
Messall
to
be
a
conculcation
,
graue
,
or
hell
.
Further
to
speake
the
truth
the
Author
of
the
Romane
Religion
Numa
Pompilius
neuer
thought
of
the
Hebrues
,
when
he
first
instituted
the
Masse
much
lesse
this
tearme
Missa
or
Masse
can
haue
his
originall
of
the
Greekes
,
Messal
.
Hell
.
seeing
they
haue
no
sacrifice
of
that
name
,
notwithstanding
that
some
haue
made
some
reason
to
bring
in
this
terme
of
Greeke
Miz●in
,
that
is
to
say
in
English
,
to
whisper
or
hide
in
secret
.
As
if
the
Messalian
sacrificers
had
receiued
of
the
Greekes
Idolatours
,
to
keepe
secret
the
chiefe
and
principall
words
of
their
Masses
,
to
the
end
they
should
not
bee
vnderstood
of
the
assistance
but
haue
obserued
to
murmure
and
blow
betweene
their
teeth
the
Canons
,
and
other
speciall
words
,
which
neither
they
vnderstoode
themselues
,
nor
other
,
which
beheld
them
.
Neuerthelesse
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
true
original
of
the
terme
Missa
or
Masse
Masse
taken
of
the
ancient
Latins
Romans
.
taken
of
the
auncient
Latines
the
Romanes
,
which
were
accustomed
to
vse
these
termes
,
Missus
,
Missa
,
Missilis
,
and
Missio
.
As
we
say
in
English
a
Messenger
,
a
Message
,
and
Messiuenes
for
letters
sent
:
For
when
the
ancient
Idolaters
Romanes
would
giue
leaue
vnto
the
assistance
at
their
Sacrifices
celebrated
to
go
home
,
Apud
Graecos
Sacerdos
functus
misterio
sic
renunciabat
Laois
aphesis
quasi
populum
misum
faceres
they
caused
to
be
pronounced
in
the
end
of
the
sacrifice
these
words
.
I
,
lieet
,
Missa
est
.
Depart
,
it
is
permitted
the
assembly
hath
leaue
to
retire
or
depart
.
And
in
processe
of
time
,
for
that
this
song
did
note
vnto
the
people
a
licence
to
go
home
,
most
agreeable
and
desired
as
a
songe
and
terme
most
comfortable
&
pleasant
it
hath
bin
kept
and
the
sacrifice
honoured
with
this
terme
Masse
or
Missa
to
confirme
this
point
there
is
two
thousand
yeares
past
,
Apul.
lib.
11.
de
asin.
au.
and
the
same
tearmes
bee
sung
yet
vnto
this
present
day
,
Ite
Missa
est
,
which
doth
signifie
a
leaue
giuen
to
the
company
or
assembly
to
depart
and
goe
home
.
In
such
sort
that
those
which
doe
haunt
the
temples
or
churches
,
as
soone
as
they
doe
vnderstand
this
pleasant
song
,
Ite
Missa
est
,
a
man
may
see
them
ordinarily
to
awake
,
and
leape
for
ioy
,
as
being
assured
to
haue
licence
to
goe
to
dinner
.
The
Arabian
Mahomistes
instructed
of
long
time
by
the
monke
Sergius
,
as
we
haue
declared
,
haue
this
terme
of
Masse
in
great
commendation
,
In
the
booke
of
the
description
of
Affrick
by
Iohn
Leon
Affricain
.
with
which
vocable
they
haue
honoured
3.
towns
or
cities
called
Messa
scituate
vpon
the
mouth
of
the
Ocean
,
vpon
the
point
which
doth
make
the
begining
of
the
mount
Atlas
.
Nere
vnto
the
same
towns
in
the
suburbes
,
there
was
a
temple
much
reuerenced
by
the
Idolatrous
Turkes
,
Messa
o
the
Turkes
.
for
that
they
did
beleeue
that
in
Messa
should
be
borne
the
iust
bishop
promised
and
prophecied
by
Mahomet
.
They
did
beleeue
also
that
vpon
the
coast
of
the
said
place
of
Messa
,
Ionas
was
cast
after
hee
was
swallowed
vp
of
the
whale
.
Messalamans
.
In
the
booke
of
the
great
Turks
Court
by
fryer
Antony
Gefferie
.
They
haue
also
this
name
Messalamaines
in
as
great
honour
as
we
haue
the
name
of
Christians
.
As
if
the
would
signifie
by
this
vocable
Messalanian
saued
.
Moreouer
the
Mahematists
doe
honour
also
their
priests
with
the
name
of
Masse
,
calling
them
Messen
,
In
the
booke
aboue
sayd
.
Messen.
Messit
.
and
their
temples
Messit
or
Meschit
.
Those
then
which
are
inforced
to
bring
to
light
the
Anatomy
or
description
of
the
Masse
,
the
pieces
,
the
groundes
,
the
pathes
and
encreasements
,
ought
to
describe
it
with
great
reuerence
,
hauing
due
respect
to
the
ancient
religion
Pompilian
and
Alcoran
of
Mahomet
.
Now
after
that
we
haue
resolued
the
name
of
Masse
,
and
of
Missa
,
in
the
Latine
tongue
,
to
haue
taken
her
begining
of
the
ancient
Romaine
Idolatours
,
and
not
of
the
Greekes
or
Hebrews
.
It
behoueth
vs
to
come
to
the
garmentes
of
the
Messalian
sacrificers
.
But
in
passing
by
we
must
not
omit
that
name
Bishop
,
to
haue
his
originall
also
of
the
Romaines
as
wee
haue
declared
also
in
our
commentaries
.
Also
the
name
Papa
or
Pope
had
his
beginning
of
the
ancient
Idolatours
,
who
were
wont
to
call
vpon
their
God
Iupiter
calling
him
Papa
Iupiter
,
specially
the
Bithinians
and
Scithes
.
The
which
name
Pope
is
taken
of
the
Greeke
word
Papus
,
that
is
to
say
great
father
.
And
also
the
very
title
written
vpon
al
the
requests
presented
vnto
the
great
Romaine
Bishop
,
is
most
blessed
father
,
and
to
the
lesse
purple
Bishops
most
reuerend
father
,
and
to
the
little
Bishops
reuerend
father
.
Holding
all
this
word
father
or
Papa
,
a
great
father
,
which
was
wont
to
be
a
common
name
for
all
Bishops
But
afterward
the
great
Romaine
Bishoppes
did
reserue
it
for
themselues
onely
.
There
is
also
another
name
reserued
for
the
little
bishops
,
called
curates
,
which
are
superintendentes
in
euery
little
parrish
,
hauing
borrowed
this
name
Curate
of
the
ancient
Curions
of
Rome
.
If
one
will
not
deduce
the
etimologie
or
signification
of
the
same
from
the
Greeke
worde
Cura
,
Cura
.
Cario
.
sacerdos
C
ur
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
ancient
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
crowne
vpon
their
heads
.
Wherefore
me
thinketh
that
all
the
members
of
the
Missall
sacrifice
had
their
begining
of
the
Pompilian
Religion
and
that
one
should
do
wrong
to
the
ancient
Romane
Idolators
if
he
should
take
from
them
the
original
of
the
names
of
Masse
of
Bishop
and
of
Curate
,
Tit.
Liu.
Fenest
.
Pompo
.
Let.
as
it
is
iustified
and
euident
by
the
ancient
Romane
histories
.
Touching
the
vestiments
of
the
Masse
Sacrificers
Numa
ordeined
that
it
should
bee
white
,
called
by
the
Latine
word
Alba
,
an
aulbe
.
The
which
name
Aulbe
hath
continued
to
this
day
for
the
vestiment
of
the
Priest
celebrating
Masse
.
Aboue
the
aulbe
Aulbe
.
Alex.
ab
Alex.
lib.
4.
cap.
17.
Super
tunicam
aeneam
pectori
tegumen
.
Tit.
lib.
Deca
.
1.
was
also
ordained
for
the
sacrificer
to
weare
a
little
iacket
painted
in
colours
.
And
aboue
that
an
ornament
for
the
brest
of
brasse
or
copper
,
afterward
changed
into
gold
or
siluer
,
which
the
Massalians
called
a
Cheasuble
,
they
vsed
also
a
vaile
to
couer
their
head
in
sacrificing
,
Chasuble
.
Virgil.
lib.
Ene
.
3.
purpureo
velare
comas
ad
opertus
amictu
sit
capite
ante
aras
phrygio
velamus
amictu
.
called
an
amice
first
instituted
by
Eneas
.
These
be
the
principal
vestiments
instituted
by
Numa
,
more
then
700.
yeares
before
the
incarnation
of
Iesus
Christ
.
True
it
is
that
afterward
many
inrichments
of
the
Iewes
were
added
thereto
,
as
the
Stole
,
the
Ephod
,
the
Zone
,
or
Girdle
the
Miter
or
Thear
,
and
certaine
other
ornaments
,
the
goodlier
to
garnish
the
great
whore
of
Babilon
.
Titelman
in
tracta
.
de
exposi
.
myniste
.
misse
&
Gaber
.
Biel
in
li.
de
exposi
missae
.
But
the
Massalians
willing
to
disguise
the
originall
of
their
vestiments
of
the
masse
haue
imagined
the
aulbe
to
figure
the
conuersation
of
Iesu
Christ
in
his
flesh
,
or
the
puritie
of
his
body
incarnate
in
the
wombe
of
the
virgin
.
Other
doe
interprete
the
white
colour
to
signifie
chastitie
and
continence
.
Others
playing
&
mocking
the
passion
of
Iesus
Christ
do
sophistically
signifie
by
the
aulbe
,
the
white
garment
presented
by
Herod
vnto
Christ
when
he
was
sent
backe
(
as
a
foole
)
to
Pilate
.
Philo
the
Iew
a
more
excellent
philosopher
,
in
his
treatise
of
dreames
,
doth
subtelly
say
the
aulbe
doth
signifie
the
certaintie
of
the
most
cleere
light
of
God
,
which
hee
calleth
ens
:
the
linnen
also
wherof
the
aulbe
is
made
,
they
doe
interprete
the
subteltie
of
the
scriptures
.
And
as
touching
the
amice
inuented
by
Enea
.
they
disguise
it
to
be
the
vale
wherwith
Christ
was
couered
when
the
Iewes
in
the
house
of
Caiphas
did
mocke
him
in
buffeting
him
.
Titelman
one
of
the
most
subtel
Massalians
doth
sophistically
say
by
the
amiae
to
be
signified
the
diuinitie
of
Christ
hid
vnder
the
humanitie
.
Some
other
also
doe
confes
the
amice
to
bee
come
in
,
in
place
of
the
Ephod
of
the
Iewes
.
The
zone
,
the
manipule
&
the
stole
which
be
3.
kindes
,
they
figure
the
3
,
cordes
wherewith
Christ
was
bound
and
led
before
the
Priest
,
&
before
the
Lieutenants
of
the
Romains
in
●ury
,
Biel
another
fubtel
Massalian
doth
interprete
by
zone
the
rods
wherewith
Christ
was
whipped
,
by
the
stole
layed
a
crosse
to
signifie
the
gibbet
or
gallowes
that
Christ
carried
vpon
his
shoulders
.
The
manipule
also
carried
vpon
the
left
arme
to
figure
the
bond
of
loue
wherewith
Christ
was
holden
.
Another
mummerie
by
the
zone
wherewith
the
aulbe
is
trussed
to
signifie
the
bond
of
the
charitie
of
God
.
The
stole
put
vpon
the
ammas
in
the
neck
of
the
Massalian
in
forme
of
the
crosse
to
figure
the
obedience
of
Iesus
Christ
vnto
the
death
of
the
crosse
.
The
maniple
caried
vpon
the
left
hand
to
figure
eternall
felicitie
of
Iesus
Christ
.
Another
sophistrie
by
the
ammas
to
figure
faith
,
by
the
stole
the
humilitie
of
obedience
,
by
the
manipule
,
the
watch
and
hartie
deuotion
of
the
massing
sacrificer
.
Titelman
doth
surmise
otherwise
of
the
manipule
on
the
left
hand
,
to
be
figured
the
force
and
battell
of
Christ
against
all
powers
visible
and
inuisible
,
as
a
buckler
against
all
temptation
:
and
the
hemmes
of
the
manipule
to
figure
a
finall
perseuerance
.
Hee
doth
sophist
also
by
the
left
hand
to
be
vnderstood
the
humaine
infirmity
of
Christ
,
the
which
bound
with
the
manipule
,
doth
figure
Christ
holden
as
it
were
ouercome
by
the
diuinitie
.
Brunus
another
Massalian
doctour
doth
imagine
by
the
manipule
the
care
of
the
massing
priest
to
chase
away
euil
affections
,
or
otherwise
to
figure
the
●ord
wherewith
Christ
was
bound
by
the
Iewes
:
by
the
Stole
,
to
bee
figured
the
yoake
of
the
Lord
,
the
which
the
Massalian
ought
to
haue
garnished
with
armes
of
righteousnesse
on
the
left
side
and
on
the
right
.
The
other
painted
ornament
first
instituted
by
Numa
the
magician
they
haue
disguised
it
with
the
name
of
planet
,
as
a
wauering
vestiment
,
otherwise
called
a
cope
of
a
chasuble
,
which
they
do
sophist
to
present
the
purple
robe
presented
vnto
Christ
in
the
iudgement
hall
of
Pilate
,
to
mocke
him
,
calling
him
king
of
the
Iewes
.
Another
sophistry
by
such
a
garment
to
be
figured
the
nature
of
Christ
,
wher
the
Deitie
was
hid
.
Philo
the
Iew
platonicing
,
doth
interpret
by
this
vestiment
decked
with
diuers
colours
,
to
be
figured
the
starres
and
heauenly
signes
.
Then
the
Massalian
sacrificer
thus
rigged
with
his
aulbe
,
Ammas
,
his
zone
,
manipule
stars
,
&
with
his
chasuble
or
cope
of
diuers
colors
,
must
stretch
out
his
armes
to
play
two
personages
at
once
,
representing
by
his
chasuble
or
cope
(
whereof
the
part
before
is
lesse
then
that
behinde
)
the
first
Church
from
Abel
to
Christ
.
And
by
the
part
behinde
more
large
and
also
enriched
with
the
signe
of
the
crosse
to
figure
the
Christian
people
.
This
chasuble
must
accord
with
the
Amice
which
was
before
vpon
the
head
to
signifie
the
coniun●tion
of
Christ
&
his
church
.
The
aulbe
also
must
be
agreeable
to
the
chasuble
to
signifie
Christ
to
be
applied
vnto
our
infirmities
.
Beside
the
vestiments
aboue
said
Philo
the
Iewe
doth
ad
the
mitre
to
figure
the
riall
diademe
of
the
Massalians
which
ought
to
haue
their
heades
annointed
with
cream
or
with
holy
oyle
to
signifie
the
princelines
of
the
Priestes
the
which
ornament
of
the
mitre
is
nowe
reserued
for
great
Sacrificers
onely
.
Philo
in
lib.
de
profug
.
It
resteth
to
descend
to
the
description
of
the
partes
of
the
Masse
,
the
originall
wherof
particularly
we
desire
according
to
the
truth
.
First
to
the
Masses
called
high
celebrated
on
Sundayes
.
The
Massalian
Sacrificers
haue
taken
of
the
religion
Pompilian
to
coniure
a
clensing
water
called
Holy
Water
,
Apul.
lib.
11.
Of
the
golden
Asse
.
Proclas
in
lib.
de
sacrifi
.
&
Gag
Procl
.
Platonicatu
.
consecrated
to
sprinkle
the
assistants
at
the
sacrifice
.
The
coniuration
and
enchaunting
instituted
by
Numa
was
of
sea
or
salt
water
,
for
this
cause
saith
he
,
that
the
salt
was
participant
of
a
fyrie
nature
,
or
of
fire
very
apt
to
purifie
.
For
this
cause
the
ancient
Romane
Idolators
did
sprinkle
with
this
salt
water
coniured
(
as
with
Mercury
water
)
purging
&
clensing
the
faults
of
the
people
,
Eius
aquae
aspersione
,
peccata
presertim
periuria
,
mendatiaque
dilui
credebant
.
Blond
.
lib.
de
Rom.
tri●m
.
Ouid
lib.
●ast
.
3.
In
the
lawe
of
the
discourse
of
the
religion
by
Choul
.
i.
Holy
water
,
stockes
of
two
sorts
.
specially
of
periured
&
liers
.
To
conserue
this
water
hallowed
&
coniured
they
had
two
sorts
of
holy
water
vessels
.
The
one
great
fixed
&
made
fast
at
the
entrie
of
their
Temples
,
where
they
did
worship
their
Images
,
to
the
end
to
sprinkle
with
the
same
salted
water
those
which
did
enter
into
the
sayd
Temples
.
The
other
holy
water
vēssel
was
cariable
to
transport
of
the
same
water
through
their
Temples
or
houses
,
to
the
end
to
water
them
for
their
clensings
and
purifyings
.
Dijs
superis
sacra
facturus
corporis
ablutione
purgabatur
cum
vero
inferis
litandum
erat
sola
aspertio
sufficiebat
.
Blon
.
lib.
2.
de
Rom.
trium
Macro
.
lib
3.
Satu.
cap.
1.
In
delii
.
Apolonis
templo
praecipua
erat
aqua
sacrificantum
vsui
accommoda
quam
ad
alios
vsus
hausisse
magni
crimiminis
instar
erat
Alex.
ab
Alex.
lib.
4.
cap
17.
Platina
.
Si
sinis
vitula
aspersus
populum
iudeorum
mundebat
multo
magis
aquasale
conspersa
populum
sanctificat
&
insidias
diaboli
auertit
ca.
aquam
They
which
ought
to
celebrate
the
Masse
,
if
it
were
to
the
inferior
Gods
,
it
was
sufficient
that
the
sacrificing
Priest
did
sprinkle
himselfe
with
the
same
purging
water
.
But
if
the
sacrificer
did
celebrate
Masse
to
the
superior
Gods
,
he
must
bathe
his
whole
body
,
&
wash
all
his
members
.
It
was
also
defended
to
apply
this
purging
water
to
any
other
vse
,
saue
for
clensinges
and
purgings
.
Alexander
the
first
of
that
name
,
next
successor
of
the
Apostles
of
Iesus
Christ
,
and
one
of
the
first
corrupters
of
the
holy
sacraments
ordeined
of
God
,
following
the
same
institution
of
Pompilius
continuing
this
Idolatry
of
coniuring
and
consecrating
of
holy
water
,
to
chase
away
Diuels
.
But
the
better
to
colour
of
this
Pompilian
witchcraft
he
inuented
this
comparison
.
If
it
be
so
(
sayth
Alexander
)
that
the
ashes
of
a
redde
Cowe
,
offered
vppe
in
sacrifice
mingled
with
water
of
the
fountaine
purified
the
people
of
the
Iewes
:
By
much
greater
reason
the
water
coniured
with
salt
should
purifie
Christians
and
chase
away
Diuels
.
Is
not
this
a
breaking
and
corrupting
of
the
lawe
of
God
,
de
consecra
.
distinct
.
1.
Law
of
God
▪
corrupted
.
to
accord
with
the
Romanes
,
taught
in
the
ancient
doctrine
and
religion
of
Numa
Pompilius
the
coniurer
.
If
Alexander
had
not
bin
so
much
giuen
to
the
vse
of
salt
,
instituted
by
the
ancient
Idolators
for
their
clensing
water
,
Num.
19.
hee
would
rather
haue
followed
the
Iudaicall
ceremony
,
and
haue
ordeyned
ashes
to
consecrate
the
purging
water
.
And
where
hee
would
thinke
to
vyser
his
doing
by
the
miracle
of
Elizeus
which
did
purifie
the
water
with
salt
.
4.
King
.
2.
Moyses
also
did
the
like
with
the
wood
showed
vnto
him
,
when
the
people
of
Israell
were
in
such
necessitie
of
sweet
water
to
drinke
.
Exod.
15.
But
by
these
miracles
it
is
not
recited
that
Elizeus
nor
Moyses
had
instituted
a
purging
water
to
purifie
the
people
of
the
Iewes
.
Num.
19.
And
it
shall
not
bee
founde
that
there
was
at
any
time
amongs
the
Iudaicall
ceremonies
any
other
purging
water
but
with
the
ashes
of
the
beast
offered
vp
for
burnt
sacrifice
.
Num.
19.
Wherefore
Alexander
and
his
like
must
freely
acknowledge
the
inuention
of
their
Salte
and
coniured
water
for
the
purging
of
sinnes
,
to
haue
taken
his
originall
of
Numa
Pompilius
,
more
then
seuen
hundred
yeares
before
the
incarnation
of
Iesus
Christ
.
Histo.
tripart.
lib.
6.
cap.
35.
This
purging
water
was
so
well
obserued
of
the
Romaine
Idolatours
,
that
more
than
360.
yeares
after
the
incarnation
of
Iesus
Christ
,
it
is
recited
how
the
Emperour
Valentinian
entring
into
the
Temple
of
the
g●ddesse
Fortune
,
Valentinian
the
Emperour
against
holy
water
sprinkled
a
sacrificer
watching
the
said
Temple
,
did
sprinkle
him
with
this
blessed
purging
salted
water
;
which
hee
had
taken
out
of
the
holy
water
stocke
being
at
the
entrance
of
the
said
Temple
,
wherewith
the
Emperour
being
chafed
,
smote
the
Priest
holding
the
holywater-sticke
,
saying
hee
was
rather
defiled
then
purified
.
By
these
true
Histories
the
Massalians
may
vaunt
themselues
,
the
first
part
of
their
Masse
sacrifice
to
be
very
ancient
.
Holy
water
very
ancient
.
And
that
their
holy-water
stockes
,
and
salted
cleansing
and
purging
water
,
are
of
the
ancient
doctrine
of
Numa
Pompilius
and
not
of
the
Euangelicall
doctrine
of
Iesus
Christ
,
which
they
call
new
doctrine
,
and
newe
Testament
,
as
differing
from
the
ancient
Ceremonies
of
the
Iewes
&
Painyms
Idolatours
.
Against
salt
holy
water
of
Alexander
Pope
of
Rome
.
But
againe
I
cannot
maruell
inough
,
wherefore
Alexander
did
enterprise
the
restoring
of
the
Pompilian
Idolatrie
,
seing
he
had
a
meane
to
reinstitute
the
ceremonial
water
after
the
fashion
of
the
Iewes
.
And
this
doing
to
follow
rather
the
law
of
God
then
Numa
Pompilius
,
for
hee
had
easie
meanes
to
recouer
ashes
to
make
a
purging
water
after
the
manner
of
the
Iewes
:
namely
of
holy
and
precious
ashes
,
to
say
of
the
ashes
kept
in
their
shrines
,
and
coming
of
courtaines
,
Ca.
Omnes
de
consecrat.
distinct.
4.
&
ca.
Altaria
&
ca.
Vestimenta
.
distinct.
1.
towels
and
vessels
consecrated
,
which
the
Bishop
Clement
predecessour
of
Alexander
had
forbidden
to
be
applied
to
any
prophane
vse
,
But
being
worn
with
oldnes
,
to
be
burnt
in
the
fire
.
And
the
ashes
to
bee
put
into
the
Fount
.
Were
not
these
holy
ashes
,
to
haue
moued
Alexander
to
restore
the
ashie
and
purging
water
after
the
manner
of
the
Iewes
,
if
he
had
not
beene
so
dainty
of
salt
and
found
a
better
taste
,
to
continue
the
ancient
Romaine
religion
?
Other
ashes
might
haue
beene
found
by
the
successours
of
Alexander
:
Ca.
Al●aris
de
consecrat.
distinct
.
To
wit
,
of
the
round
hostes
vnleuened
and
consecrated
,
which
the
great
Bishop
Higinus
ordained
to
bee
burned
(
which
falling
vpon
the
earth
might
not
be
left
for
the
massing
sacrificer
)
and
the
ashes
of
the
same
hosts
to
be
put
into
the
shrines
.
Other
ashes
also
might
haue
beene
gotten
of
the
rattes
,
mvce
,
and
other
beasts
deuouring
the
said
consecrated
hostes
,
and
ordained
to
be
burned
,
and
the
ashes
to
be
put
into
the
shrines
.
In
lib.
cautel
.
Miss.
Seing
then
that
Alexander
would
not
follow
the
ceremoniall
law
of
God
,
to
ordaine
a
water
blessed
,
salted
,
consecrated
and
coniured
:
Why
did
hee
not
at
the
least
put
his
salt
into
the
hoste
of
the
Massalian
Sacrificer
,
which
they
say
is
offered
to
God
as
a
health
sacrifice
?
Leuit.
2.5.6
.
In
doing
whereof
he
should
haue
followed
the
ceremonie
of
Moyses
,
by
the
which
he
commanded
the
salt
shoulde
be
offered
in
all
sacrifices
,
&
therewith
to
sprinkle
the
sacrifice
offered
for
health
.
But
if
Alexander
and
his
successours
would
haue
followed
the
lawe
of
God
,
they
would
haue
inuented
nothing
of
their
owne
braines
,
they
would
neuer
haue
made
themselues
so
renowned
to
haue
left
the
memory
of
their
institutions
:
The
occasion
of
inuenting
new
idolatries
.
For
this
occasion
they
would
in
nothing
follow
the
lawe
of
God
,
but
cont●ariwise
haue
forbidden
to
put
salt
into
the
rounde
hostes
consecrated
to
celebrate
the
Missall
Sacrifices
.
They
haue
forbidden
also
to
put
ashes
into
their
holy
water
,
to
the
end
that
in
all
their
institutions
,
men
should
knowe
they
borrow
nothing
of
the
law
of
God
nor
of
the
lawe
of
Moyses
,
much
lesse
of
the
Euangellicall
lawe
of
Iesus
Christ
,
but
onely
to
haue
taken
thought
to
bring
in
inuentions
,
notwithstanding
that
they
were
inuented
by
the
ancien
Painims
and
Romane
Idolators
,
700
yeares
before
the
incarnation
of
Iesus
Christ
.
To
finish
this
first
part
of
the
Masse
:
It
had
beene
more
expedient
(
ô
Massalians
)
that
in
place
of
your
sacrifices
,
and
coniured
salt
water
,
wherewith
you
sprinkle
the
people
,
The
true
holy
water
of
all
Christians
.
to
haue
clearely
declared
the
holy
Gospell
,
causing
the
people
to
vnderstand
,
that
the
purifying
and
washing
of
their
sinnes
,
did
hang
onely
on
the
bloud
of
Iesus
Christ
,
who
is
strong
inough
to
driue
away
Diuels
to
bring
vs
from
hell
,
to
preserue
vs
from
death
euerlasting
,
Hebr.
9.
and
to
def●ce
in
vs
all
spots
of
sinne
,
without
vsing
of
adiuration
and
coniuring
with
salt
,
to
driue
away
Diuels
,
according
to
the
witch-craft
of
Pompilius
and
the
heresie
of
the
Samaritans
,
Epi●●
a
lib.
1.
tom
1
.
●ec
9.
&
17.
conte
.
hec
.
which
did
beleeue
to
be
purified
by
washing
themselues
euery
day
with
holy
water
.
●
part
of
the
Masse
.
After
the
Asperges
song
,
and
the
holy
coniured
water
sprinkled
vpon
all
the
Aulters
,
Images
and
assistance
at
the
missall
sacrifice
,
followed
the
Procession
which
some
would
attribut
to
Agapet
Bishop
of
Rome
.
Procession
.
Platina
Tit.
Liuius
.
in
his
decades
.
But
it
was
instituted
more
then
a
thousand
yeares
before
him
,
which
the
ancient
Romane
Idolators
did
call
Supplication
.
But
in
place
of
painting
there
the
name
of
Iesus
Christ
they
haue
painted
the
●mages
&
likenesses
of
diuerse
Gods
and
Goddesses
▪
he
Saints
and
she
Saints
patron●
of
euery
parish
.
This
in
some
is
the
beginning
of
the
Mistall
Procession
for
the
second
part
of
the
Masse
.
Was
there
euer
so
great
Idolatry
amongst
the
Israelites
,
when
they
would
celebrate
their
feastes
of
sweet
bread
,
to
eate
the
Pascall
Lambe
a
figure
of
the
holy
sacrament
of
the
supper
,
which
the
Massalians
haue
disguised
by
their
sacrifices
of
the
Masse
?
Did
they
euer
cause
to
be
caried
in
Procession
the
flesh
&
bloud
of
the
vnspotted
Lambe
?
Did
they
euer
lay
it
vp
in
shrine
to
be
caried
in
Procession
throughout
the
streetes
?
The
brasen
serpent
(
notwithstanding
they
abused
it
)
did
they
euer
cause
it
to
bee
borne
in
a
shrine
vpon
the
shoulders
of
the
Priests
,
which
had
their
heades
and
beardes
shauen
.
As
the
great
bishop
Vrbain
did
ordeine
to
cary
in
procession
the
consecrated
hoste
by
the
Massalians
:
In
the
yeare
of
Christ
.
1264.
And
institu●ed
a
solemne
feast
a
thursday
euery
yeare
,
to
the
end
to
turne
the
vse
of
the
sacrament
into
a
more
detestable
idolatry
,
then
al
his
predecessours
had
done
before
him
;
After
the
sprinkling
of
holy
water
,
&
the
procession
done
Numa
ordained
that
the
Massing
sacrificer
to
celebrate
the
sacrifice
,
being
clothed
with
his
aulbe
,
3.
part
of
the
masse
,
are
the
Altar
,
taper
,
and
light
.
&
chasuale
or
tunicle
painted
,
the
head
crowned
,
&
beard
shauen
should
approch
to
the
Altar
,
to
the
end
to
make
all
things
readie
for
the
sacrifice
furnished
with
a
Lampe
or
Taper
light
which
commonly
was
of
Tede
or
pinaple
tree
.
Ouid.
lib.
4.
de
fast
.
Apul.
lib.
11.
de
asin.
aur.
Plutar.
in
Numa
For
without
an
Altar
or
fire
no
sacrifice
could
bee
celebrated
.
He
ordained
also
that
the
Massing
priest
should
turne
himself
to
the
Altar
toward
the
East
.
Porphier
the
hereticke
did
not
only
continue
this
Pompilius
witchcraft
but
also
did
ordaine
the
porches
and
the
images
to
be
turned
toward
the
East
,
to
the
end
that
those
that
entered
into
the
Temples
in
bowing
themselues
before
them
should
addresse
their
prayers
toward
the
East
,
Alex
ab
Alex.
lib.
4.
cap.
17.
like
as
the
Persians
doe
worship
the
Sunne
in
the
East
.
Bee
not
these
institutions
Massalians
&
Pompilions
contrary
to
the
ancient
ceremoniall
law
of
the
Iews
,
in
the
which
it
was
forbidden
to
addresse
prayers
toward
the
East
,
for
a
difference
from
the
ancient
Idolaters
.
Acknowledge
then
(
O
Messalians
)
that
the
erection
of
your
Altars
toward
the
East
▪
your
lampes
and
tapers
light
,
Exod.
20.
Leuit.
26.
Deut.
5.
Esay
.
40.
your
pictures
and
Images
reuerenced
in
your
missal
sacrifices
to
haue
taken
their
beginning
of
the
ancient
Romaine
religion
appointed
by
you
from
one
to
another
.
For
the
pictures
and
Images
wherewith
your
Altars
bee
decked
and
adorned
to
celebrate
your
missall
sacrifices
,
can
not
take
their
originall
of
the
lawe
of
God
,
the
which
doth
not
forbid
onely
the
suffering
of
any
Images
in
the
Churches
,
but
also
to
make
them
,
and
reuerence
them
Vnto
whome
can
God
be
made
like
?
What
Image
,
picture
or
what
portrature
can
be
inuented
for
him
?
Neuerthelesse
,
by
a
most
detestable
and
abhominable
heresie
,
Abhominable
Idolatrie
.
you
(
ô
Massalians
)
haue
caused
the
Image
and
likenesse
of
the
Trinity
one
God
and
3.
persons
to
bee
prynted
in
your
round
hostes
which
you
cause
to
bee
worshipped
.
Neuerthelesse
the
two
doctours
Massalians
Titelman
and
Biell
enterprete
the
Altar
otherwise
,
when
the
m●ssing
Priest
doth
approch
laden
with
his
chalice
of
gold
to
figure
Christ
carrying
the
crosse
vnto
the
mountaine
of
Caluery
,
th●n
the
Priest
kissing
the
Altar
to
figure
the
marriage
and
wedding
signe
of
Christ
with
his
Church
.
The
right
hand
of
the
Altar
to
figure
the
people
of
the
Iewes
,
and
the
left
hand
the
people
of
the
Gentiles
.
For
this
cause
Durand
a
subtle
Massalian
hath
written
,
that
the
missall
memorie
ought
to
begin
at
the
right
hand
of
the
Altar
,
Durand
.
lib.
4.
rubr
.
de
mutat
.
and
on
the
same
part
to
●nd
.
And
yet
notwithstanding
the
principall
aperies
are
cel●brated
at
the
left
hand
of
the
Altar
.
Touching
the
fire
and
lighted
taper
,
they
figure
Christ
:
as
being
the
fire
that
consumeth
the
rust
of
our
sinnes
,
or
otherwise
the
fi●e
of
charity
compassing
about
the
christian
people
,
and
the
burning
taper
to
signifie
the
light
of
●aith
,
the
ioyes
to
come
,
and
the
incarnation
of
Christ
.
Be
not
these
detestable
sophistries
,
the
which
Numa
the
Sorcerer
neuer
thought
of
,
when
he
instituted
the
Altar
,
the
fyre
,
and
the
burning
●aper
to
sacrifice
.
To
continue
the
order
of
the
missall
sacrifice
the
Massalian
Priest
approching
to
the
Altar
,
4.
part
o
the
Masse
.
the
taper
burning
and
clad
and
adorned
with
his
aulbe
&
chasaul
tourning
his
face
toward
the
East
,
beholding
the
Images
guilt
and
carued
,
before
all
things
must
say
his
Confiteor
,
and
confesse
himselfe
in
acknowledging
his
offences
,
and
aske
pardon
of
the
Gods
&
goddesses
,
rem
diuinam
facturus
ad
suam
leuandam
culpam
se
in
primis
rerum
dicere
de
.
bebat
&
nouae
penitere
as
sateti
admissum
,
vultumque
submittere
.
Alex.
ab
Alex.
lib.
4.
cap.
17.
Blond
.
lib.
1.
de
Rom.
trium
.
of
the
he
Saints
and
she
Saints
,
requiring
iust
and
reasonable
things
:
As
Pithagoras
doth
say
in
his
golden
verses
,
&
Orpheus
in
his
hymnes
,
for
Numa
the
Sorcerer
esteemed
the
conscience
of
the
Priest
Massalian
to
be
well
purged
by
his
confession
And
that
without
Confiteor
the
sacrifice
could
not
be
well
celebrated
.
Behold
then
neither
Damaze
nor
Pontiam
Bishops
of
Rome
,
cannot
giue
the
glory
to
themselues
that
they
first
instituted
the
Confiteor
,
for
the
Massalian
sacrificer
:
for
more
then
a
thousand
yeares
before
them
,
it
was
forged
by
the
ancient
Romaine
Idolatours
;
And
yet
is
continued
vnto
this
present
day
,
that
the
Priests
celebrating
their
missall
sacrifice
shal
pronounce
or
murmure
a
Confiteor
,
in
a
language
neither
vnderstood
of
them
,
nor
of
the
assistants
,
addressing
their
prayers
&
requests
vnto
the
Gods
and
Goddesses
,
to
the
he
Saintes
and
she
Saints
,
in
place
of
reuerencing
,
honouring
,
praying
,
and
worshiping
the
true
,
onely
,
and
almightie
God
,
creator
of
all
goodnesse
.
Neuerthelesse
,
the
Alcoran
of
Titelman
doth
interprete
the
Confiteor
of
the
Massalian
to
signifie
the
confession
of
Christ
for
the
sinnes
of
the
people
.
Cap.
9.
After
the
Confiteor
murmured
to
obserue
the
religion
and
ceremonies
of
Pompilius
,
5.
part
of
the
masse
.
the
massing
Priest
ought
to
tosse
and
retosse
,
turne
&
returne
,
along
the
Altar
:
lifting
vp
his
hands
,
Turnings
and
beckings
.
He●ūt
vertigines
in
sacris
a
Numa
institute
dexteram
ad
osculum
ferre
&
se
in
orbem
circumagere
.
Blond
.
lib.
de
Rom.
trium
.
Macro
.
in
Saturnali
.
than
letting
them
downe
,
with
prayers
and
meditations
toward
the
East
.
For
Numa
the
sorcerer
,
had
an
opinion
of
great
holynesse
to
be
in
these
turnings
,
bowings
,
&
conuersions
of
the
Priests
body
.
This
is
the
occasion
(
as
a
man
may
coniecture
)
of
the
adding
to
,
of
this
pleasant
song
at
the
entrance
of
the
Masse
,
when
the
sacrificer
beginneth
to
make
his
nods
,
and
turnes
,
I
will
enter
(
saith
hee
)
vnto
the
Altar
of
God
which
maketh
my
youth
to
reioyce
.
The
entrance
of
the
Masse
.
He
hath
not
iust
cause
of
reioycing
seeing
the
table-cloth
layed
,
the
Table
furni●hed
,
the
banquet
prepa●ed
the
musicke
of
orgaines
,
&
other
instrumen●s
sounding
,
the
odours
and
encensing
,
the
cup
ful
of
wine
,
the
collacion
readie
,
the
pot
and
offering
to
fill
his
pursse
?
Be
not
all
these
meanes
to
reioyce
the
youth
of
the
sacrificer
entring
vnto
the
Altar
,
to
masse
turne
,
&
dance
after
the
maner
prescribed
vnto
him
by
the
Magician
Numa
Pommlius
?
Plin.
lib.
28.
And
not
onely
the
Romaines
,
but
also
the
other
Idolatours
in
celebrating
their
sacrifices
were
wont
to
turne
&
returne
lifting
vp
the
right
hand
vnto
their
mouth
then
turning
all
their
body
,
the
which
turnings
and
noddings
were
accompted
holy
.
Titelman
in
his
●l●or
an
doth
recite
that
the
Massing
sacrificer
in
making
his
trauersing
along
the
A●tar
,
doth
make
7.
curtesies
or
salutations
vnto
the
assistance
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.
curtesies
in
his
Masse
daunce
,
he
ought
to
turne
himselfe
toward
the
assistance
(
except
before
the
preface
,
and
kissing
the
Pax
)
what
time
is
occupied
in
the
creaking
of
the
host
,
to
transubstantiate
him
into
an
accidence
without
a
substance
.
These
beckings
,
bowings
,
turnings
,
Sixe
part
of
the
masse
.
Organes
,
and
towings
finished
by
the
Massalian
sacrificer
,
Numa
ordeyned
the
sound
of
Orgaines
.
Fluites
and
Violles
,
to
singe
hymnes
,
praises
,
and
songes
,
to
the
honour
of
their
Gods
in
the
name
of
whom
,
the
Missall
sacrifice
was
celebrated
.
This
part
of
the
Masse
hath
beene
inriched
with
diuers
songs
,
by
diuers
Bishops
of
Rome
.
Some
as
Flaman
and
Diodore
did
institute
Anthemes
,
Thelesphere
,
Antiphones
.
the
Collects
:
Leon
or
Gelase
the
Graduels
,
Gregorie
or
Gelease
the
Traictes
,
Collects
.
Gothgere
abbot
of
Sandal
,
the
Sequences
.
Graduels
.
Sequences
.
Which
are
diuers
songes
of
musicke
seruing
to
adorne
and
inrich
the
missall
sacrifice
.
But
if
the
commentaries
of
the
ancient
Romaine
Bishops
instituted
by
Numa
were
discouered
,
much
greater
diuersitie
of
song●
,
Hymnorum
plures
species
erant
.
hypingos
Dianae
,
Apollini
pean
&
prosoedia
Dionysio
dithiranibus
,
Ceteri
iulus
:
Veneri
erotichus
:
praeter
quos
fucre
prosoedion
,
hyporchema
.
&
stafimon
.
Alex.
ab
Alex
lib.
ac
.
4.17
ballets
,
hymnes
,
odes
and
canticles
,
should
bee
found
dedicated
and
consecrated
to
diuers
Gods
and
Goddesses
,
euen
like
as
the
diuersitie
of
diuers
songes
of
musicke
hath
increased
according
to
the
diuersitie
of
diuers
Missall
sacrifices
ordained
to
diuers
Gods
and
Goddesses
,
he
Saints
and
she
Saints
.
For
like
as
the
ancient
Idolatours
did
celebrate
their
sacrifices
to
diuers
Gods
and
Goddesses
:
So
the
Massalians
continued
the
celebration
of
their
Masses
to
diuers
he
and
she
Saints
,
One
in
the
name
of
our
Lady
,
another
in
the
name
of
Saint
Sebastian
,
other
of
the
holy
Ghost
,
Diuers
Masses
.
&
other
of
Requiem
,
insomuch
that
they
made
a
difference
betweene
drie
Masses
and
other
common
Masses
,
Dry
Masses
.
wherin
they
made
the
soppe
steeped
in
wine
.
In
such
sort
that
thereof
came
an
infinite
number
of
Missall
sacrifices
vnto
diuers
he
and
she
Saints
.
Vnto
the
which
were
sung
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
ancient
sacrifices
instituted
by
the
coniurer
Numa
?
Wherfore
the
Bishop
Vitalian
ought
not
to
glorifie
himselfe
that
he
enriched
the
sacrifice
of
the
masse
with
the
sound
of
Organs
.
For
more
then
1200.
yeares
before
him
this
institution
was
published
by
the
Magician
Numa
.
But
to
stuffe
this
Babylonical
sacrifice
,
the
Massalian
Alcoranists
haue
interpreted
the
diuersitie
of
their
musicall
songs
,
by
a
Pythagoricall
phylosophie
.
Touching
the
collects
,
that
is
to
say
,
the
patched
prayers
they
haue
commanded
,
that
they
shal
be
sung
in
number
odde
,
to
wit
,
3.5
.
or
7.
the
3.
to
figure
the
trinity
,
the
5.
to
represent
the
fiue
woundes
of
Christ
,
the
7.
to
figure
the
7.
words
of
Christ
vpon
the
crosse
,
or
else
the
7
gifts
of
the
holie
Ghost
.
Moreouer
for
a
more
subtil
Pythagoricall
diuinitie
,
the
Masses
ayer
ought
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
should
be
equall
to
the
prayers
of
the
secrets
,
that
is
to
say
,
prayers
of
the
Massemunger
murmured
in
secret
to
the
end
they
be
not
contemned
of
the
people
.
After
the
collects
is
the
song
of
the
graduall
more
sharpe
and
graue
,
a
figure
of
the
confession
of
the
publicans
hauing
heard
the
preaching
of
Iohn
Baptist
.
Notwithstanding
the
song
of
graduall
was
not
sung
in
the
Missall
sacrifices
from
Easter
vnto
the
feast
of
pentecost
,
to
figure
the
blessed
estate
of
the
world
to
come
.
7.
part
of
the
Masse
.
Further
beside
the
sound
of
Organes
,
and
songs
of
Musicke
the
ancient
Romaine
Idolatours
were
wont
to
vse
in
their
sacrifices
perfume
of
incens
which
they
caused
to
be
kept
in
a
little
vessell
called
Acerra
a
censour
.
Perfume
of
incense
.
In
this
little
Frankensence
coffer
were
put
the
odours
which
the
sacrificer
did
take
to
incense
the
Altar
,
the
Images
,
Blond
.
lib.
1.
de
Rom.
trium
.
Alex.
ab
Alex.
lib.
4.
ca.
17.
Iliacis
temporibus
veteres
non
thure
,
sed
cedri
,
&
citri
,
fumo
deus
adolebant
.
Platina
.
the
hostes
or
sacrifices
specially
in
the
Masses
celebrated
vnto
the
God
Ianus
,
and
vnto
the
Goddesse
Vesta
,
which
tooke
pleasure
in
incense
and
wine
offered
vnto
them
.
For
in
the
time
of
the
Troianes
,
in
stead
of
incense
,
cedre
and
Citron
were
vsed
for
perfume
.
It
was
not
then
Leo
bishop
of
Rome
that
first
instituted
the
vse
of
the
incense
&
incensing
in
the
Missall
sacrifice
.
For
more
then
700.
yeares
before
the
incarnation
of
Iesus
Christ
the
ancient
Romaine
Idolatours
did
vse
incense
in
their
sacrifices
.
Tit.
Liui.
lib.
3.
Decades
.
3.
And
also
the
Romaines
did
retaine
the
word
in
Latin
Thus
,
which
signifieth
incense
,
of
the
ancient
word
Thyo
,
that
is
to
say
,
I
sacrifice
,
because
the
Idolatours
did
vse
in
all
their
sacrifices
incense
,
Tit.
Liui.
lib.
9.
Decad.
3.
they
had
also
a
portable
incensor
to
incense
withall
.
Neuerthelesse
,
some
write
that
the
ancient
Romaine
Idolaters
celebrating
their
sacrifices
vnto
the
Goddesse
Ceres
vsed
the
gumme
of
Pyne
called
Tede
,
Ouid
de
fast
.
li.
3
in
stead
of
incense
,
for
which
cause
Ceres
was
called
of
the
Poets
Tedifere
.
By
the
Alcoran
of
Titelman
,
the
incense
is
interpreted
the
praier
of
the
Massalian
,
for
that
it
doth
mount
vp
into
heauen
in
a
sauour
of
sweetnesse
,
euen
as
the
smoake
of
incense
doth
rise
vp
on
high
.
Hee
doth
sophist
also
with
Biel
his
companion
the
censour
,
to
figure
the
grace
of
the
holy
Ghost
.
These
subtle
Alcoranists
alledge
the
place
of
Toby
,
who
chased
away
the
diuell
by
the
perfume
of
the
broyled
lyuer
.
The
same
Biel
interpreteth
otherwise
the
incense
,
to
figure
Mary
Magdalens
annointing
of
Christ
,
and
because
Christ
was
twise
annointed
,
the
incense
must
be
also
offered
twise
in
the
missall
sacrifice
.
8.
part
of
the
masse
.
Plin.
lib.
1.
cap.
3.
Offertorie
.
For
another
part
of
the
missall
sacrifice
celebrated
by
the
ancient
Idolators
,
was
the
Offertory
,
of
the
first
fruits
offered
,
to
the
honour
of
the
Gods
in
the
name
of
whome
the
sacrifice
was
celebrated
.
This
Offertorie
was
for
the
massing
sacrificer
,
which
he
might
freely
cary
into
his
owne
house
,
for
the
nourishment
of
himselfe
&
his
familie
:
notwithstanding
there
were
other
offerings
distributed
to
those
that
were
needfull
.
After
by
the
couetousnes
of
the
Massalians
,
this
vsage
was
changed
into
an
offertorie
or
offering
of
siluer
or
gold
to
inrich
the
coffer
,
Platina
.
which
some
would
haue
attributed
to
Leo
Bishop
of
Rome
,
notwithstanding
that
the
Offertorie
was
practised
more
then
a
thousand
yeares
before
him
.
And
to
the
end
to
iustifie
this
by
the
Romaine
histories
:
When
Numa
had
instituted
the
ministers
of
the
Religion
,
as
Bishops
,
Augures
,
Sauliens
,
Feciaux
,
Blond
.
lib.
2.
de
Rom.
trium
.
Curions
and
others
,
he
ordained
also
the
meanes
how
to
nourish
and
intertaine
them
,
he
commanded
to
make
of
the
common
reuenues
foundations
,
for
the
nourishment
&
maintenance
of
the
religions
Vestales
.
Following
his
example
many
particuler
persons
did
the
like
.
Sacerdotiorum
siue
beneficiorum
duo
erant
genera
vnum
quorum
collatio
ad
remp
.
aut
principem
aut
ad
pontificum
collegium
specta
.
bat
:
Alterum
quorum
collatio
,
ad
aliquam
familiam
eiusque
successores
pertinebat
.
quae
beneficia
viris
patronatus
censebantur
.
Blond
.
lib.
2.
de
Rom
trium
.
So
that
benefices
became
rich
by
foundations
.
The
same
benefices
were
of
two
sortes
.
The
one
at
the
presentation
&
bestowing
of
the
Prince
,
or
of
the
common-wealth
,
or
of
the
colledge
of
Bishops
.
The
other
were
at
the
presentation
of
some
particuler
patrons
of
the
said
benefices
,
by
whome
they
were
founded
and
indowed
with
great
riches
.
Of
the
which
benefices
the
great
Bishoppes
of
Rome
haue
vsurped
authoritie
to
giue
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
then
when
hee
was
created
Bishoppe
,
more
then
two
hundred
yeares
before
the
incarnation
of
Iesus
Christ
.
This
was
their
first
reuenew
of
the
Massalian
sacrificers
to
haue
benefices
richly
founded
.
A
dispence
for
many
benefices
.
The
second
reuenew
was
the
Offertorie
,
Tit.
Liuius
lib.
30.
or
offering
,
the
Offectorie
and
oblations
.
The
founding
of
benefices
.
Vacations
and
setting
ouer
.
Offertorie
.
The
third
reuenew
was
the
vocations
of
the
first
fruites
,
which
the
Idolatrous
Romaine
Bishops
were
accustomed
to
take
,
for
the
vacation
of
the
benefices
which
they
gaue
,
sold
,
or
dispensed
with
.
The
fourth
reuenew
was
deaths
annuals
,
legacies
,
and
bequests
giuen
,
Tertia
sa●erdoteorum
opulenta
,
saluti
omnibus
inueniebat
quas
inferiores
superioribus
pontificibus
impendebant
quale
apud
nos
est
cum
pontifici
romano
fructus
primos
antistites
&
his
minores
sacerdotes
ad
obu
tinenda
beneficia
pecuniam
dissoluunt
.
Blond
.
lib.
2.
de
Rom.
trium
.
Cicero
in
oratione
pro
domo
sua
ad
pontifices
.
Blond
.
lib.
3.
de
Rom.
trium
.
to
pray
vnto
their
Gods
for
the
soules
of
the
departed
.
The
which
is
verified
this
day
by
the
monuments
and
tombes
of
the
ancient
Idolatours
.
The
first
reuenew
was
amerciaments
,
condemnations
and
confications
leuied
by
the
bishops
of
Rome
:
as
the
place
and
house
of
Cicero
(
when
he
was
banished
)
were
confiscate
to
the
Colledge
of
the
priests
,
and
dedicated
specially
to
the
sacrifices
celebrated
in
the
temple
consecrated
to
the
goddesse
Libertie
.
Passing
by
I
thought
good
to
recite
this
summe
of
the
ancient
Romaine
sacrificers
,
to
the
end
that
vnto
all
it
may
bee
knowne
,
that
all
the
abuses
and
Idolatris
succeeded
in
the
Church
of
Iesus
Christ
are
not
new
:
but
had
their
originall
restored
and
taken
of
the
ancient
Romain
Idolators
:
As
the
foundations
of
Masses
,
Obites
:
Monethminds
,
the
dispensing
of
many
benefices
,
annuals
,
vacantes
,
translations
,
offerings
,
and
Masse
boxe
,
amercements
and
confiscations
,
adiudged
by
the
sentence
of
the
bishop
of
Rome
as
are
also
other
ordinances
restored
by
the
new
Romaine
Bishops
and
continued
from
the
one
to
the
other
.
The
yeare
of
our
Lord
.
383.
Blond
.
lib.
2.
de
Rom.
trium
.
To
this
purpose
it
is
recited
in
the
Romaine
histories
that
since
the
raigne
of
the
Emperour
Valentinian
the
xii
.
of
that
name
,
great
sedition
happened
at
Rome
betweene
the
Christians
,
&
the
Idolatrous
priestes
,
which
striued
amongst
themselues
,
whether
had
more
inriched
the
Church
by
foundations
,
legacies
,
bequests
,
offerings
,
and
other
inuentions
:
in
such
sort
that
the
heathen
Idolatours
and
infidels
which
did
vsurpe
againe
the
temple
,
presently
called
the
Church
of
Saint
Peter
at
Lians
,
did
fight
against
the
Christians
of
Rome
which
would
haue
dedicated
the
same
to
their
deuotion
.
cap.
35.
After
the
offertorie
the
Alcoran
of
Titelman
doth
hold
that
the
Mvsse-mōger
must
for
a
time
keepe
silence
to
figure
the
flying
of
Christ
or
feare
of
the
Disciples
to
confesse
him
before
the
Iewes
.
Then
after
the
sacrificer
doth
singe
on
high
Per
omnia
secula
seculorum
for
this
that
Christ
after
that
hee
was
in
secret
did
shewe
himselfe
openlie
in
the
house
of
Lazarus
.
Then
he
singeth
sanctus
sanctus
,
sanctus
,
to
signifie
the
songe
of
the
Iewes
when
Christ
entered
into
Ierusalem
.
This
musicke
ended
the
sacrificer
must
secretlie
murmure
betweene
his
teeth
,
counterfaiting
sadnesse
without
anie
turnings
,
but
yet
he
must
plaie
a
dumbe
mōmerie
by
signes
of
crosses
drawen
heare
awaies
&
there
awaies
,
as
we
shall
hereafter
declare
.
After
the
offertorie
we
must
come
to
the
9.
part
of
the
Masse
,
9.
part
of
the
Masse
the
round
host
of
floure
.
the
most
rich
and
most
daitie
for
the
Massalians
.
That
is
,
the
host
or
sacrifice
.
Wherein
doth
consist
the
principall
end
or
marke
of
the
Masse
sacrifice
.
In
the
time
of
the
coniurer
Numa
the
Romanes
had
not
yet
in
vse
to
kill
and
offer
vp
the
bloud
of
beastes
.
Plutar.
in
Numa
.
Pollux
in
enom
.
lib.
6.
Misteriis
peractis
,
qui
sacris
intererant
rotundis
panibus
quos
in
honorem
deorum
adhibebant
stantes
vescebantur
nec
nisi
sacrificio
perfecto
vesci
licebat
Alex.
ab
.
Alex.
lib.
4.
cap.
17.
But
about
the
end
of
the
Masse
sacrifice
,
it
was
ordeyned
to
eate
and
communicate
together
within
the
temple
little
round
Cakes
consecrated
to
the
honour
of
the
Gods
in
whose
name
the
Masse
was
celebrated
.
The
litle
round
hostes
of
fine
floure
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
were
diuerse
hostes
,
that
is
to
say
,
diuerse
litle
round
cakes
,
dedicated
vnto
diuerse
Gods
like
as
they
had
diuerse
sacrifices
of
the
Masse
.
With
the
same
round
hostes
was
offered
(
the
altars
seruing
in
place
of
tables
.
)
And
whiles
the
sacrificer
and
assistants
at
the
sacrifice
did
eate
and
communicate
together
the
foresaide
little
round
cakes
,
consecrated
to
the
honor
of
their
Gods
,
there
was
sung
Hymnes
,
and
plesant
songs
.
Some
playing
vpon
Orgaines
and
Cymbals
.
Before
the
deuouring
of
this
round
hoste
printed
with
pictures
,
the
Massalian
Dostors
haue
ordeyned
that
the
sacrificer
shall
vse
adiurations
and
coniuring
by
signes
of
the
Crosse
.
First
he
ought
to
make
three
crosses
vpon
the
round
hoste
to
figure
the
threefold
doctrine
of
Christ
.
To
witte
by
the
father
,
by
himselfe
,
and
by
the
holie
Ghost
,
in
pronouncing
these
words
:
Haec
dona
,
haec
munera
,
haec
sancta
sacrificia
illibata
.
Other
Doctors
Alcoranists
and
Massalians
interpret
the
third
crosse
to
signifie
the
treason
of
Iudas
who
deliuered
his
maister
into
the
hands
of
the
Iewes
.
Beside
the
aforesaide
three
crosses
,
doth
follow
fiue
more
to
figure
the
fiue
daies
of
respit
from
Palme
Sunday
to
Good
friday
,
or
otherwise
to
represent
the
fiue
wounds
of
Christ
,
twain
his
hands
,
two
in
his
feete
,
and
one
in
his
right
side
.
Of
the
which
fiue
crosses
,
the
three
first
must
be
made
on
the
chalice
and
vpon
the
rounde
hostes
to
figure
the
deliuering
of
Christ
vnto
the
Priestes
,
Scribes
and
Pharisees
,
or
to
figure
the
price
that
Christ
was
sold
for
,
to
wit
,
three
times
ten
which
is
30.
pence
.
The
two
other
crosses
are
seperatlie
made
,
the
one
(
being
the
fourth
)
vpon
the
host
,
the
other
vpon
the
chalice
alone
,
to
play
the
two
persons
of
Christ
and
Iudas
,
which
the
Massalian
sacrificer
doth
continuing
still
his
mockes
and
mummeries
,
stretching
out
his
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
againe
to
make
three
other
crosses
.
One
vpon
the
host
.
another
vpon
the
cuppe
,
and
the
third
vpon
himselfe
,
to
play
the
personages
of
three
estates
of
those
that
be
in
Heauen
,
in
Purgatorie
,
and
in
Earth
.
He
smiteth
afterward
vpon
his
breast
,
to
play
the
personage
of
the
theefe
hanging
vpon
the
crosse
which
repented
himselfe
.
But
in
smiting
of
the
stomacke
must
bee
with
the
3
hindermost
fingers
of
the
hand
,
for
the
thombe
and
the
next
finger
be
reserued
to
consecrate
and
transubstantiate
the
round
host
.
Moreouer
hee
must
smite
his
breast
three
times
to
figure
the
threefold
offence
of
the
heart
,
mouth
and
deede
,
.
In
lifting
vp
his
voyce
to
represent
the
theefe
or
the
centurion
which
confessed
God
in
the
passion
.
Sixe
other
crosses
are
made
once
againe
,
three
vpon
the
Chalice
couered
,
to
figure
the
three
houres
that
Christ
hanged
on
the
crosse
on
liue
,
and
the
three
other
crosses
are
made
vpon
the
chalice
discouered
(
with
the
rounde
host
lifted
vp
againe
)
to
figure
the
3.
houres
that
christ
hanged
vpon
the
crosse
dead
.
Then
after
the
Massalian
hath
kissed
his
chalice
there
are
yet
2.
crosses
more
,
to
figure
the
misterie
of
the
bloud
and
water
issuing
out
of
Christs
side
.
Beside
the
dumbe
mummeries
abouesaid
,
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
midst
at
the
death
of
Christ
.
This
done
the
round
host
is
put
from
aboue
the
chalice
,
and
is
couched
vnder
the
corporas
to
figure
the
burying
of
Christ
.
The
Priest
thus
hauing
plaied
the
person
of
the
hanged
theefe
of
the
traytor
Iudas
,
of
Christ
&
of
the
Publicans
,
plaieth
afterward
the
personage
of
the
Centurion
in
singing
the
Pater
noster
.
But
the
Alcoran
of
Durand
expoundeth
by
the
seuen
Petitions
of
the
Pater
noster
,
the
seuen
weepings
of
the
virgin
Marie
,
or
the
seauen
vertues
,
or
the
seauen
gif●es
of
the
holy
ghost
,
or
the
seauen
Beatitudes
,
or
the
seauen
deadly
sinnes
.
This
song
finished
,
the
Massalian
a
litle
white
keepeth
silence
,
to
figure
the
silence
or
rest
of
Christ
in
the
tombe
.
Another
aperie
or
mummerie
doth
the
Messalian
play
with
his
round
host
,
the
which
hee
laieth
vpon
the
paten
to
figure
the
vnitie
of
the
diuinitie
with
the
humanitie
,
but
when
he
plaieth
the
secret
misterie
,
then
the
host
is
hid
out
of
sight
.
Re
d●uina
&
ceremoniis
celebratis
sacerdos
tunc
.
I
,
licet
sucelamabat
.
quà
voce
illos
qui
interfuerant
.
missos
faciebat
.
Alex.
ab
.
Alex.
lib.
4.
cap.
17.
The
sacrifice
thus
finished
and
the
litle
round
hostes
eaten
,
Numa
ordeined
to
sing
these
wordes
,
I
,
licet
(
vel
)
Ite
missa
est
,
that
is
to
say
,
go
it
is
granted
,
the
assembly
is
suffered
to
go
home
.
Be
not
all
these
parts
of
the
Masse
sacrifice
ordeined
by
Numa
the
coniurer
more
then
700.
yeares
before
the
incarnation
of
Iesus
Christ
,
to
wit
,
the
Vestiments
,
the
Aulbe
,
Parts
of
the
Masse
ordeyned
by
Numa
700.
yeares
before
the
incarnation
of
Iesus
Christ
.
the
Casuall
,
the
holy
purging
water
coniured
with
salt
to
chase
away
Diuels
,
the
Aulter
,
the
Taper-light
,
the
turnings
and
trauersings
along
the
Altar
,
with
prayers
&
meditations
,
toward
the
East
,
the
Processions
with
Shrines
and
Relikes
,
caried
vpon
the
shoulders
of
the
Priestes
,
clothed
in
white
surplesses
and
crownes
vpon
their
heades
:
the
Confiteor
made
to
the
he
Saints
and
she
Saints
,
the
playing
on
the
Organes
,
the
Canticles
,
Peans
,
Hymnes
and
Odes
,
the
Censor
and
the
Incense
,
the
communion
of
little
round
bread
consecrated
in
the
name
of
their
Gods
,
&
in
the
end
this
song
Ite
missa
est
,
do
ye
not
acknowledge
(
O
ye
Massalians
)
that
ye
haue
borrowed
all
these
partes
and
members
of
your
Masse
of
Pompilians
Religion
?
Why
do
you
hold
this
word
Masse
,
seeing
Iesus
Christ
did
name
it
a
supper
or
the
partaking
of
his
body
?
Why
haue
ye
taken
these
Vestiments
,
the
Aulbe
,
Matth.
27.
Luk.
20.
Mark
.
14.
1
Cor.
11.
&
painted
Chasual
proper
to
the
ancient
Romane
Idolators
,
of
the
which
garments
Christ
ordeyned
nothing
?
Why
haue
yee
giuen
more
credit
vnto
the
witchcraft
of
Pompilius
to
chase
away
Diuels
with
salt
water
coniured
,
&
called
holy
water
,
them
vnto
the
holy
gospel
of
Iesus
Christ
,
the
which
doth
assure
you
in
his
name
to
driue
away
Diuels
,
Mark
.
16.
and
not
with
witchcraft
and
salt
.
Who
but
the
spirit
of
Numa
,
did
inspire
you
to
shaue
your
crowne
round
,
&
to
deck
your selues
with
white
Surplesses
,
to
beare
the
Shrines
and
Banners
in
Procession
?
When
Iesus
Christ
celebrated
his
holy
supper
,
and
instructed
his
Apostles
of
the
communion
of
his
body
and
bloud
,
did
he
command
them
to
follow
the
religion
of
the
ancient
Romane
Idolators
,
to
haue
their
Altars
enriched
with
Images
,
to
vse
turnings
and
trauersings
along
the
altar
,
to
be
shorne
round
,
to
haue
aulbes
and
chasuals
,
adressing
their
prayers
and
confession
to
he
&
she
Saints
,
to
pipe
with
Organes
,
to
perfume
their
altars
&
Images
with
Incense
,
to
go
to
the
offerings
,
to
cary
money
to
the
Priestes
boxe
,
to
eate
litle
rounde
hosts
consecrated
,
and
last
of
all
to
sing
Ite
missa
est
?
But
I
well
perceiue
(
O
Massalians
)
your
Masse
subtelties
,
whereby
you
shal
confesse
to
me
,
that
the
body
and
chiefe
parts
of
the
Masse
tooke
their
beginning
and
creation
of
Numa
Pompilius
.
Neuerthelesse
the
deckings
and
enrichings
were
inuented
by
other
Bishops
of
Rome
:
specially
by
a
Monke
called
Gregory
the
first
of
that
name
,
that
came
to
the
Popedome
:
Who
was
instructed
in
the
Magicke
and
Philosophie
of
Pythagoras
,
and
had
also
studied
the
lawes
of
Tullius
Hostilius
,
King
and
successor
of
Numa
,
to
the
end
to
make
his
name
euerlasting
by
adding
some
new
thing
to
the
missall
sacrifice
he
ordeined
to
singe
nine
times
these
words
in
Greeke
,
Platina
.
Volateran
Kyrie
eleyson
:
For
Gregorie
did
greatly
esteeme
this
number
nine
,
Kyrie
eleyson
.
Quoties
prodigium
nunciebabatur
sacrum
nouendiale
per
nouem
dies
agebatur
.
euen
as
the
ancient
Romane
Idolators
had
recourse
to
the
nouendiall
sacrifice
or
signes
,
and
monstrous
wonders
.
He
did
also
ordeine
that
in
the
Masse
sacrifice
shold
be
sung
two
words
of
Hebrue
,
to
accompany
the
two
words
in
Greeke
.
And
that
at
certaine
times
men
should
singe
these
two
words
Allelu
ya
:
Tit.
Liui.
lib.
1
Decad.
1.
and
certaine
times
they
should
not
.
In
place
of
which
Allelu
ya
,
is
song
another
song
called
the
Tract
,
with
sharpnesse
of
voice
prolixitie
of
song
,
and
heauinesse
of
notes
of
musicke
,
to
figure
the
miseries
of
this
world
,
and
hee
that
singeth
Allelu
ya
must
be
higher
then
he
that
holdeth
the
graduell
,
as
the
Alcoran
of
Titelman
doth
recite
.
Is
there
not
witchcraft
inough
in
your
sacrifice
(
O
Massalians
)
vnlesse
yee
put
thereunto
Hebrue
and
Greeke
words
?
and
mingle
together
Pythagoricall
numbers
,
and
nouendiall
songes
,
and
institute
a
difference
of
daies
,
to
sing
&
not
to
sing
Hebrue
words
,
&
inuent
crosses
&
dumbe
mummeries
?
Be
not
these
corruptions
of
the
holy
sacrament
of
the
supper
ordeyned
of
God
?
ordeined
-
Gloria
patri
.
Agnus
dei
kissing
the
paten
.
Some
other
haue
enriched
the
missall
sacrifice
as
Damase
bishop
of
Rome
with
a
Gloria
patri
.
Sergius
with
an
Agnus
Dei
,
song
three
times
(
which
Titelman
expoundeth
to
figure
the
assention
of
Christ
.
Innocent
the
kissing
of
the
priests
Paten
.
The
which
Paten
of
gold
by
the
doctrine
of
the
Alcoran
doth
signify
the
diuinity
of
Christ
.
cap.
14.
The
Gloria
in
excelsis
by
Symmachus
,
Cap.
56.57
.
the
which
song
pronounced
in
a
voice
sweete
and
base
,
doth
signifie
as
holdeth
the
Alcoran
of
Titelman
the
warlike
&
childish
voice
of
Christ
,
being
yet
in
the
Cradle
.
O
Blasphemie
and
detestable
mummerie
of
the
sonne
of
God
.
Leo
the
second
instituted
the
kissing
of
the
Pax
,
which
the
Alcoran
of
Titelman
sayeth
,
doth
signifie
the
vnion
of
Christians
.
Pax
kissing
.
And
that
the
kissinge
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
song
of
the
Massalian
saying
these
words
Pax
domini
,
and
making
three
crosses
vpon
the
chalice
when
the
third
part
of
the
host
is
cast
into
the
wine
,
to
figure
the
incarnation
of
Christ
,
or
for
the
threefold
peace
,
of
the
time
,
of
the
spirit
,
&
of
the
euerlastingnesse
to
come
.
Moreouer
the
forging
of
the
Canon
of
the
Masse
is
attributed
to
Alexander
,
Gelase
,
Syricie
,
The
Cannon
of
the
Masse
.
Leo
and
Pelage
.
These
be
peeces
patched
too
,
according
to
the
humours
of
the
Bishops
of
Rome
the
authors
and
restorers
,
the
sounders
and
augmentors
of
the
Masse
sacrifice
.
Platina
.
Sabellicus
.
The
best
enriching
instituted
in
the
Masse
sacrifice
must
not
be
forgotten
to
wit
,
certaine
places
of
the
old
and
new
Testament
called
the
Epistles
and
Gospels
.
The
Epistles
&
Gospels
cut
in
the
Masse
.
The
which
the
Massalians
haue
cut
and
mingled
with
the
Pompilian
Idolatry
,
&
therein
haue
prophaned
the
lawe
of
God
,
euen
as
did
the
Apostate
Sergius
,
Doctor
of
the
Mahomet
,
the
the
which
decked
the
Alcoran
with
many
places
of
the
holy
Bible
,
and
patched
a
hotch-potch
of
fables
and
heresies
,
with
the
holy
lawe
of
God
.
The
Massalians
haue
ordeined
two
persons
to
sing
the
Epistles
and
Gospels
to
the
end
to
enrich
their
Masse-daunce
,
to
wit
,
the
subdeacon
,
who
marcheth
before
to
play
the
person
of
the
first
lawe
of
the
Iewes
,
and
the
deacon
which
commeth
after
with
more
great
dignitie
,
to
represent
the
lawe
of
the
Gospell
,
the
which
deacon
carieth
vpon
his
breast
a
cushon
to
figure
the
humblenesse
of
heart
.
The
subdeacon
receiueth
not
the
blessing
of
the
Massing
Sacrificer
as
the
deacon
doth
,
for
this
cause
(
say
the
Massalian
Doctors
)
that
God
sent
his
Prophets
inuisiblie
.
But
the
deacon
playing
the
personage
of
the
lawe
of
the
gospell
,
hee
receiueth
blessing
as
being
sent
among
Wolues
,
because
Christ
sent
his
Apostles
as
men
visiblie
.
It
is
ordeined
that
the
deacon
shall
weare
a
stoale
cros-wise
hanging
vpon
his
shoulders
one
end
ouer
the
other
,
to
figure
force
and
continence
ioyned
together
in
the
Masse-monger
.
The
Deacon
playing
his
pagen
and
singing
some
peece
of
the
Gospell
in
a
language
vnderstanded
neither
of
him
nor
of
the
assistants
must
turne
himselfe
toward
the
north
standing
vpright
,
Because
(
saith
Titelman
)
the
north
part
is
cold
and
malicious
.
And
therefore
he
must
make
a
crosse
to
chase
awaie
the
Diuels
of
the
north
.
Be
not
these
sorceries
and
conflictes
more
horrible
then
al
the
commentaries
of
the
ancient
Romane
Bishops
Idolators
?
Against
the
long
possession
and
prescription
of
Idolators
Doth
not
this
approue
the
Alcoran
of
Mahomet
,
the
long
possession
wherof
Turkes
presently
haue
had
for
these
900.
yeares
past
,
hauing
conquered
Countries
,
Against
Turkes
Realmes
,
and
Empires
,
prospered
in
all
their
enterprises
,
&
still
obseruing
the
abhominable
lawe
set
out
in
the
Alcoran
:
Against
the
people
of
Israell
offering
to
Moloch
.
Where
the
people
of
Israel
excused
before
God
(
when
they
did
sacrifice
in
the
valley
of
Tophet
to
Moloch
with
innocents
bloud
)
by
alleaging
the
long
possession
,
4
King
.
16.23
.
Against
the
idolatry
of
the
brasen
serpent
.
&
accustomed
vsage
,
for
the
space
of
1200.
yeares
before
this
Idolatry
was
altogether
destroyed
by
the
good
king
Iosias
?
Did
the
Israelites
murmure
against
the
vertuous
King
Ezechias
when
he
destroyed
the
brasen
serpent
,
which
was
made
by
the
expresse
commandement
of
God
,
900.
yeares
before
.
Where
the
same
people
excused
of
their
Idolatries
committed
in
Dan
&
Bethel
,
wherein
are
the
Images
of
2.
heiffers
of
gold
instituted
by
their
King
Ieroboam
,
vnder
pretence
of
long
possession
,
and
that
they
had
continued
this
Idolatry
for
the
space
of
300.
or
400
yeares
.
The
Iewes
,
Against
the
image
set
vp
in
Ieroboam
.
3
King
.
12.
Against
the
infidelity
of
the
Iewe●
.
nowe
vacabonds
,
shall
they
be
excused
before
the
maiesty
of
God
,
by
shewing
the
long
possession
of
this
ceremoniall
lawe
instituted
of
God
himselfe
three
thousande
yeares
agoe
?
Also
you
(
O
Massalians
)
can
you
alleage
against
God
the
continuance
and
long
possession
of
celebrating
your
Pompilian
Masses
long
time
,
and
that
you
&
your
predecessors
haue
vsed
,
solde
,
and
put
to
vsurie
,
your
Missall
sacrifices
.
Is
this
reason
sufficient
to
grounde
vpon
long
possession
,
as
your
predecessors
,
Senators
of
Rome
did
alleage
vnto
Theodose
the
Emperour
,
their
Pompilian
religion
to
haue
bene
obserued
more
then
a
1000.
yeares
.
This
is
not
an
excuse
sufficient
to
bring
in
long
possession
and
vsage
of
long
time
obserued
,
for
the
confirmation
of
your
Idolatries
:
For
if
God
of
his
mercie
and
wonderfull
patience
did
suffer
the
Iewes
in
their
vnfaithfulnesse
,
the
Turkes
in
their
Alcoran
lawe
and
the
Christians
in
their
Masse
Idolatries
.
It
is
not
for
vs
to
dispute
of
the
incomprehensible
secrets
of
God
,
but
with
all
humility
to
take
againe
the
way
of
truth
,
when
it
shall
please
him
to
giue
it
vs
,
after
long
and
deepe
darknes
,
whereunto
the
people
in
all
ages
haue
fallen
&
turned
from
the
true
worshipping
and
ordinance
of
God
:
euen
so
as
briefly
before
we
haue
declared
of
the
Israelits
the
chosen
people
of
God
,
the
which
notwithstanding
that
they
had
Moyses
and
the
Prophets
which
did
admonish
them
by
many
miracles
and
th●e●●nings
how
they
should
honor
God
and
keepe
the
lawe
,
neuerthelesse
they
neuer
ceased
by
mens
inuentions
to
commit
Idolatries
.
So
that
during
the
raigne
of
the
Princes
Iudges
of
Israell
,
when
the
people
were
gouerned
as
in
Aristocratia
,
then
after
submitted
vnder
the
yoake
of
Kings
,
as
in
a
Monarchie
,
&
last
of
all
brought
vnder
the
gouernement
of
the
Pristes
hauing
gotten
both
the
temporaltie
and
spiritualtie
,
the
law
of
God
hath
beene
corrupted
,
the
sacrifices
and
sacraments
defaced
and
defiled
,
and
Idolatry
continued
more
then
1600.
yeares
,
from
the
law
written
by
Moyses
,
vnto
the
incarnation
of
Iesus
Christ
.
What
may
one
hope
for
,
then
of
the
people
of
Rome
,
instructed
in
all
Idolatrie
as
a
dry
tree
,
a
Heathenish
and
bastard
people
?
But
these
Massalian
heretikes
cannot
vaunt
themselues
of
very
long
possession
of
their
Masse
sacrifices
except
of
the
9.
peeces
,
before
described
,
restored
and
borrowed
of
Numa
Pompilius
for
the
other
parts
of
the
Masse
were
inuented
at
diuerse
times
by
diuerse
antichrists
corruptors
of
the
holy
sacraments
ordeyned
of
God
.
And
to
vnderstand
the
times
and
yeares
of
the
chiefe
builders
,
Agapet
Pope
of
Rome
,
raigned
in
the
yeare
of
Christ
533.
and
brought
in
the
procession
after
the
order
prescribed
by
Numa
.
The
Confiteor
was
restored
by
Damase
raigning
the
yeare
577.
The
Kyrie
eleyson
&
the
Letanies
,
by
Gregory
raigning
in
the
y.
593.
The
Graduell
the
Collects
&
the
Traict
,
by
Gelase
,
raigning
in
the
yeare
493.
The
Sequences
by
Gothere
Abbot
of
Sandale
.
The
Gloria
in
excelsis
by
Symachus
raigning
in
the
yeare
508.
The
Incens
and
the
Offertorie
restored
from
the
ancient
doctrine
Pompilian
by
Leo
the
third
of
that
name
,
in
the
yeare
800.
The
kissing
of
the
Paxe
by
Innocent
the
first
of
that
name
in
the
yeare
408.
Agnus
Dei
,
instituted
by
Sergius
,
in
the
yeare
697.
The
Commemoration
of
the
deade
inuented
by
Pelagius
in
the
yeare
558.
The
Cannon
forged
by
Gelase
,
Siricie
,
Leo
,
and
Pelagi
raigning
in
the
yeare
800.
The
transubstantiation
instituted
by
the
bishops
of
Rome
about
the
yeare
of
Christ
162.
Wherefore
of
what
impudencie
are
these
Alcoranists
Masse
Doctours
to
be
condemned
,
the
which
falsly
do
affirme
that
the
holy
Apostles
of
Iesus
Christ
did
celebrate
their
missall
sacrifice
.
Seeing
that
this
sacrifice
was
not
restored
to
his
integrity
after
Numa
Pompilius
but
after
Christ
800.
yeares
?
In
what
approued
histories
is
there
mention
made
that
such
Idolatry
was
committed
by
the
holy
Apostles
of
God
?
How
is
it
possible
to
beleeue
or
thinke
it
,
when
as
this
great
whore
of
Babylon
hath
not
been
restored
with
her
deceipt
and
maske
of
holines
till
long
time
after
the
incarnation
of
Iesus
Christ
.
But
it
behoueth
to
returne
to
our
historie
of
Rome
,
Continuing
Histories
.
more
and
more
to
discouer
the
true
originall
of
the
Masse
.
We
haue
declared
in
discouering
the
parts
and
chiefe
members
of
the
Masse
sacrifice
,
how
the
ancient
Romanes
before
they
were
accustomed
to
sacrifice
with
the
bloud
of
beastes
did
vse
little
round
cakes
consecrated
in
the
honour
of
their
Gods
,
the
which
standing
they
did
eate
within
the
Temple
about
the
end
of
the
sacrifice
.
These
litle
rounde
hostes
of
wheat
flowre
were
taken
vp
of
the
Massalian
Sacrificers
,
but
they
haue
enriched
the
witchcraft
and
Idolatry
of
Numa
Pompilius
insomuch
as
they
haue
decked
the
litle
round
hosts
with
Images
and
pictures
,
Abhominable
idolatry
.
printed
within
the
round
circle
of
the
said
hosts
to
the
end
to
make
them
more
holy
,
Against
the
idolatry
of
the
round
Hosts
.
euen
to
be
worshipped
,
by
the
inuention
of
Honorius
Antichrist
of
Rome
,
in
the
yeare
1226.
the
which
Numa
the
Coniurer
neuer
practised
,
nor
yet
came
to
this
abhominable
idolatry
.
What
more
detestable
heresie
can
be
discouered
then
to
paint
the
maiesty
of
God
in
forme
and
likenes
of
a
man
,
as
the
Antropomorphits
imagine
.
Who
taught
you
(
ô
Massalians
)
to
corrupt
the
holy
Sacrament
of
our
Lord
Iesus
Christs
Supper
in
makeing
litle
round
hostes
,
if
not
Numa
the
Coniurer
?
When
Iesus
Christ
celebrated
his
holy
supper
with
his
Apostles
,
did
he
ordeine
to
haue
litle
round
hosts
,
and
to
print
them
full
of
pictures
and
the
likenesses
of
men
,
to
adiure
and
coniure
with
crossings
and
blessings
odde
or
euen
,
and
to
make
them
to
be
worshipped
?
Acknowledge
then
(
O
Massalians
)
your
principall
part
of
the
Masse
to
wit
,
your
litle
round
hostes
to
haue
taken
their
begining
of
Numa
more
then
700
yeares
before
the
incarnation
of
Iesus
Christ
,
who
neuer
commanded
you
this
roundnes
of
hosts
,
nor
that
they
should
be
rather
round
then
square
,
three
cornered
or
eight
cornered
.
But
so
farre
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
breade
in
morsels
,
which
he
distributed
to
his
Disciples
,
for
a
simbol
,
signe
,
and
fihure
,
signifying
really
&
sacramentally
his
body
by
the
vertue
of
the
holy
Ghost
,
and
the
Massalians
haue
not
only
chosen
the
fashion
round
in
their
little
consecrated
hostes
,
printed
full
of
pictures
,
to
cause
them
to
be
worshipped
after
the
maner
of
the
ancient
Romanes
but
further
they
haue
exceeded
all
Idolators
:
For
in
the
the
time
of
Numa
Pompilius
,
those
that
assisted
at
the
sacrifice
of
the
Masse
did
eate
together
standing
in
the
litle
round
hosts
consecrated
.
But
since
the
Massalians
haue
reserued
for
themselues
,
the
communion
of
the
said
litle
round
hosts
consecrated
,
vsing
no
charitie
towarde
those
that
stood
by
at
their
missall
sacrifice
.
Is
this
to
follow
the
ordinance
of
Iesus
Christ
,
who
brake
the
breade
and
gaue
it
to
his
Apostles
?
Iesus
Christ
the
euerlasting
sacrificer
,
was
he
alone
at
the
Altar
,
eating
one
litle
round
host
grauen
full
of
Images
,
when
he
celebrated
the
holy
communion
of
his
body
?
Can
you
(
O
Massalians
)
too
too
abhominable
,
&
much
lesse
charitable
Idolators
then
all
the
ancient
Romanes
,
so
much
play
the
subtill
Sophisters
that
you
will
make
men
to
vnderstand
that
your
Masse
sacrifice
wherein
the
sacrificer
alone
deuoureth
all
the
litle
round
host
printed
full
of
pictures
,
without
giuing
part
to
any
other
is
a
communion
,
&
by
a
meruailous
wicthcraft
to
cause
the
assistance
at
the
sacrifice
to
beleeue
that
they
haue
communicated
together
with
the
Priest
,
notwithstanding
that
they
neither
receiued
nor
did
eate
any
portion
of
the
round
host
.
And
beside
this
for
a
more
extreame
idolatry
the
Massalian
doctors
expounders
do
declare
the
round
host
to
be
diuided
in
3.
parts
,
one
for
those
which
are
in
paradise
another
for
those
which
are
in
Purgatorie
,
to
haue
remission
of
their
sinnes
,
and
the
third
drenched
in
wine
,
for
those
which
are
liuing
in
this
world
.
But
the
Alcoran
of
Durand
declareth
the
three
parts
of
the
host
broken
,
to
present
the
three
fashioned
body
of
Christ
in
the
sepulchre
sleeping
,
in
the
earth
lying
,
and
after
rising
againe
.
The
other
subtill
doctor
Biell
,
because
he
would
not
confesse
the
body
of
Christ
in
the
rounde
host
to
bee
brused
and
broken
doth
subtelly
define
the
breaking
of
the
host
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
Doctor
of
the
Mahomet
,
by
the
meanes
of
one
round
host
deuoured
by
the
Massalian
.
But
you
(
O
Massalians
,
may
here
obiect
vnto
me
the
vse
of
the
primitiue
Church
obserued
in
the
communion
of
the
holy
supper
,
whereas
euery
one
of
the
assembly
in
the
temple
did
take
a
portion
of
the
broken
bread
consecrated
to
eate
and
communicate
together
.
The
which
vse
hath
beene
kept
vnto
this
day
in
your
missall
sacrifices
celebrated
vpon
Sundaies
,
the
which
you
cause
to
be
distributed
by
morsels
of
holy
bread
vnto
the
assistants
within
the
temple
.
A
communion
of
holy
bread
.
But
in
this
ancient
communion
doth
abide
nothing
but
an
Image
only
;
Because
the
Massalians
abusing
the
holy
sacrament
,
haue
preserued
for
themselues
onely
the
litte
round
host
consecrated
to
be
deuoured
,
without
giuing
any
portion
vnto
the
assistants
:
vnto
whom
they
leaue
the
bits
of
holy
bread
,
Notable
differences
between
the
round
host
&
the
holy
bread
.
which
are
foure
square
for
the
most
part
.
The
round
host
without
leauen
,
and
the
holy
bread
is
with
leauen
.
The
rounde
host
is
without
salt
,
and
the
holy
breade
with
salt
.
The
round
host
is
printed
ful
of
pictures
,
and
the
holy
bread
is
without
print
or
picture
.
The
round
host
is
worshipped
,
and
the
holy
bread
is
receiued
with
thanks-giuing
.
The
round
host
is
deuoured
of
the
Priest
,
and
the
holy
bread
is
diuided
among
the
assembly
to
communicate
and
eate
together
.
The
round
host
is
steeped
in
wine
,
the
holy
bread
is
eaten
without
wine
.
To
be
short
there
is
as
great
difference
betweene
these
two
kindes
of
communion
as
there
is
betweene
the
ancient
Law
of
the
Idolators
,
and
the
lawe
of
the
Gospell
.
Prouided
alwaies
that
they
agree
in
one
point
that
is
,
that
both
in
the
one
and
the
other
there
is
a
corruption
of
the
holy
sacrament
of
the
supper
ordeyned
of
God
.
Transubstantiation
.
It
resteth
to
come
downe
to
the
deep
Maze
of
Idolatry
.
We
haue
recited
the
history
of
the
people
of
Israell
,
which
did
not
content
themselues
with
the
heauenly
bread
Manna
giuen
vnto
them
of
God
,
during
the
time
that
they
were
in
the
Wildernesse
,
but
did
murmure
against
God
and
Moyses
their
leader
,
requiring
to
eate
flesh
.
The
people
also
of
Rome
being
heathen
and
Infidels
were
not
contented
with
the
institution
of
Pompilian
touching
the
communion
of
the
litle
round
Cakes
.
Blond
lib.
1.
de
Rom.
trium
.
But
the
Bishops
of
Rome
,
Idolators
,
did
institute
the
killing
and
offering
vp
of
beastes
,
to
the
end
to
eate
and
communicate
the
fleshe
of
the
offeringes
in
their
Sacrifices
,
specially
the
sheepe
,
the
Sowe
,
the
Goate
,
and
the
Beefe
,
which
first
were
ordeyned
by
Euander
King
of
Arcadic
.
To
the
end
therefore
that
the
Massalian
should
not
go
out
of
kinde
from
the
Idolatries
of
their
predecessors
,
they
haue
followed
this
communion
of
flesh
,
and
are
not
contented
with
the
litle
round
,
vnleauened
hosts
consecrated
and
printed
full
of
pictures
,
Hosts
of
meale
are
chaunged
into
flesh
,
and
wine
into
bloud
.
but
haue
in
time
inuented
a
new
witchcraft
to
change
their
litle
hosts
of
floure
into
flesh
and
bone
,
the
bread
being
no
more
bread
,
but
an
accidence
without
substance
:
and
by
this
meanes
to
change
their
round
host
of
meale
into
an
host
of
flesh
and
bloud
.
The
wine
also
offered
in
their
Masse
chalices
to
be
changed
into
bloud
:
the
wine
being
no
more
wine
,
but
an
accident
without
substance
.
Was
there
euer
any
witchcraft
more
abhominable
and
heresie
,
more
detestable
then
this
transubstatiation
of
the
Masse
?
Wh●n
the
children
of
Israell
were
wearied
with
the
eating
of
Manna
and
the
heauenly
bread
,
demanding
flesh
,
was
the
Mauno
turned
into
flesh
bones
and
bloud
.
When
the
Romaines
the
ancient
Idolatours
did
change
their
round
hosts
of
meale
,
and
demanded
to
eate
of
the
flesh
in
their
sacrifices
,
did
they
vse
this
wichcraft
of
transubstantiation
?
Wherefore
I
doe
freely
affirme
that
the
Massalians
haue
lately
instituted
this
addition
of
the
Masse
,
yea
more
then
1000
yeares
after
the
incarnation
of
Iesus
Christ
.
This
heresie
began
to
spread
abroad
greatly
in
the
tyme
of
Antichrist
Nicolaite
,
In
the
yeare
of
Christ
1062.
Chronolog.
Fon.
Volater
.
crept
into
the
Romane
bishopprick
by
the
conspiracie
of
Hildebrand
,
hauing
chased
away
by
force
,
the
other
chosen
Bishop
,
namely
Benedict
the
12.
of
that
name
in
the
yeare
of
Iesus
Christ
1062.
Lanfranc
.
de
sacr.
Afterward
it
aduanced
it selfe
by
a
conspiracie
holden
in
the
Lateran
at
Rome
during
the
ecclesiasticall
tyranny
of
Innocent
the
third
of
the
name
:
about
200.
yeares
after
the
solemne
recantation
of
Berengarius
deane
of
S.
Maurice
of
Angiers
.
Against
transubstantiation
.
Against
the
which
abhominable
wichcraft
&
heresie
,
we
must
briefly
bring
in
by
the
way
of
recapitulation
the
institutions
of
the
sacraments
ordained
of
God
.
First
the
fruites
of
the
knowledge
of
good
and
euill
,
Trees
of
life
.
forbidden
to
our
first
father
Adam
,
as
holy
signes
and
Sacraments
of
feare
and
obedience
,
wherupon
did
hang
life
and
death
,
were
they
changed
&
conuerted
into
knowledge
or
death
,
leauing
the
nature
of
trees
and
fruits
,
and
reduced
into
an
accidence
without
substance
?
Heauenvly
Manna
,
and
the
rocke
flowing
water
.
the
Manna
from
heauen
,
and
the
rocke
flowing
with
water
of
life
sacraments
agreeing
with
the
holy
sacrament
of
the
supper
,
were
they
changed
into
an
accident
without
substance
?
Lambes
offered
by
Abell
.
the
lambes
without
spot
offered
by
Abel
in
sacrifice
well
pleasing
to
God
,
were
they
changed
into
another
nature
?
Circumcision
.
The
little
skinne
cutte
off
for
a
note
and
marke
of
the
couenant
vnto
the
good
patriarch
Abraham
,
&
his
posteritie
,
was
it
changed
into
an
accident
without
substance
?
The
bloud
of
the
Paschal
lambe
for
the
assurance
of
the
health
of
Israel
,
Pascal
lambe
.
was
it
changed
into
another
substance
?
The
fleshe
of
the
vnspotted
lambe
,
ordained
to
bee
eaten
in
the
day
of
the
Passeouer
,
a
true
figure
of
the
holy
Sacrament
of
the
Supper
,
was
it
changed
into
an
accident
without
substance
?
The
brasen
Serpent
,
Brasen
serpent
.
by
the
onely
sight
whereof
health
was
giuen
vnto
diseases
,
left
it
to
be
a
serpent
of
brasse
,
was
it
changed
in
being
ordained
a
sacrament
and
holy
signe
vnto
the
people
of
Israell
?
The
oblations
offered
in
sacrifices
,
The
offered
sacrifices
.
as
well
of
earthly
beastes
as
vnleauened
bread
,
and
other
holy
signes
ordained
of
God
for
sacraments
and
holy
signes
,
to
cleanse
the
people
of
Israel
:
Were
they
changed
into
an
accidence
without
substance
?
All
the
holy
signes
ordained
of
God
in
the
Church
of
Israel
,
notwithstanding
that
they
did
represent
really
and
sacramentally
,
that
which
they
did
figure
,
and
not
as
a
simple
signe
without
effect
,
yet
so
it
is
that
there
was
neuer
none
so
horrible
an
heretike
that
did
inuent
this
wichcraft
of
transubstantiation
.
Yet
must
you
confesse
(
O
Massalians
)
that
the
good
and
holie
fathers
of
Israell
were
adopted
,
grafted
and
regenerated
by
faith
in
Iesus
Christ
,
begotten
before
all
worlds
:
and
that
they
were
nourished
and
got
euerlasting
life
by
Iesus
Christ
,
A
conference
of
the
faith
of
the
ancient
fa●hers
of
Israel
with
ours
.
and
that
they
and
wee
haue
but
one
onely
God
,
and
one
onely
Iesus
Christ
our
mediatour
and
redeemour
.
And
that
they
through
faith
did
sacramentally
communicate
,
and
spiritually
partake
the
bloud
of
Iesus
Christ
for
their
saluation
and
euerlasting
life
.
And
there
is
no
difference
(
as
touching
God
)
betweene
them
that
were
before
the
incarnation
of
Iesus
Christ
,
and
we
that
are
after
the
incarnation
.
But
they
and
wee
are
the
Church
of
God
bought
with
the
bloud
of
the
iust
and
vnspotted
lambe
Iesus
Christ
.
Furthermore
that
they
had
faith
in
the
promise
to
come
:
and
obserued
the
sacraments
and
holy
signes
of
the
sacrifice
which
ought
to
be
finished
by
Iesus
Christ
.
And
that
we
by
the
new
law
do
celebrate
the
memorie
&
remembrance
of
the
sacrifice
alreadie
finishede
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
heauenvly
bread
,
and
drinke
of
the
same
water
of
life
(
by
faith
)
that
wee
doe
in
one
onely
Iesus
Christ
:
if
they
had
holy
signes
to
represent
actually
and
really
the
death
of
Iesus
Christ
to
come
,
euen
as
we
haue
had
holy
signes
of
his
death
present
or
past
:
they
for
the
time
to
come
,
and
wee
for
the
time
past
:
Wherefore
is
it
then
that
the
Massalians
haue
inuented
this
new
witchcraft
of
tourning
one
holy
sacrament
ordained
of
God
into
a
wichcraft
of
transubstantiation
,
and
an
accident
without
a
substance
?
If
God
(
to
make
knowne
his
power
,
and
to
declare
the
hardinesse
and
stiffeneckednesse
of
Pharao
)
pleased
to
doe
merueilous
things
by
Moyses
and
Aaron
,
Against
the
mir●cles
alledged
by
the
massalians
.
Exod.
7.8.14
.
in
changing
a
rod
into
a
serpent
,
the
water
of
the
riuer
into
bloud
,
and
into
frogges
,
the
dust
of
the
earth
into
lice
,
and
further
to
make
the
saileable
sea
drie
,
and
to
doe
many
other
miracles
:
Is
this
to
bring
in
a
transubstantiation
of
little
round
hostes
,
vnleauened
,
printed
full
of
pictures
,
into
an
accidence
without
substance
?
In
what
place
of
the
holy
scripture
(
when
there
is
mention
made
of
holy
Signes
,
Sacraments
,
or
Sacrifices
,
ordained
of
God
)
is
it
said
the
signe
or
sacrament
is
changed
?
Contrariwise
(
God
willing
to
accommodate
himselfe
to
the
infirmities
of
man
)
hath
ordained
vnto
him
from
time
to
time
common
signes
,
for
notes
and
markes
of
the
assurance
of
the
thing
signified
;
Wherein
the
might
of
God
is
more
renowmed
and
magnified
by
giuing
vnto
vs
with
the
holy
signe
the
thing
represented
,
by
the
power
of
faith
and
the
holy
Ghost
,
then
if
the
selfe
signe
were
really
changed
by
some
visible
miracle
.
For
the
Sacraments
doe
containe
in
them
more
spiritualnesse
the
fleshlines
,
for
which
cause
God
did
alwaies
blame
his
people
Israel
by
his
Prophets
,
for
taking
his
Sacraments
ouer
fleshly
,
as
we
haue
before
briefly
declared
.
The
exposition
of
Iesus
Christ
of
the
communion
of
his
body
.
But
tell
me
(
O
Massalians
)
when
Iesus
Christ
would
expound
,
that
hee
was
the
true
bread
of
life
which
came
downe
from
heauen
,
to
giue
euerlasting
life
,
and
how
these
sacramentall
wordes
ought
to
be
vnderstood
,
to
eate
his
flesh
and
drinke
his
bloud
,
when
the
Capharnaites
your
predecessours
were
offended
,
did
hee
teach
by
his
interpretation
,
that
to
eate
his
flesh
ought
to
bee
vnderstood
by
a
little
round
hoste
transubstantiated
?
The
round
hoste
of
flowre
and
the
wine
to
bee
no
more
bread
and
wine
but
an
accidence
without
substance
?
Is
this
your
abhominable
Witchcraft
the
doctrine
of
Iesus
Christ
?
Iohn
.
6.
Nothing
lesse
:
but
Iesus
Christ
as
a
true
law
giuer
,
vnto
whom
the
interpretation
of
his
law
appertained
,
answered
vnto
the
Doctours
Capharnaites
,
that
they
were
to
grosse
and
carnall
,
and
that
they
did
abide
in
the
flesh
as
ye
doe
(
O
Massayers
:
)
Notwithstanding
that
the
flesh
alone
proffiteth
nothing
:
saying
that
these
sacramental
words
were
spiritual
.
Iohn
.
5.
The
fleshe
(
saith
hee
)
profiteth
nothing
,
it
is
the
spirite
that
quickneth
.
Moreouer
(
O
Massayers
)
how
can
you
safely
make
to
agree
your
transubstantiation
with
the
doctrine
of
Iesus
Christ
,
which
doth
promise
and
assure
to
giue
euerlasting
life
to
those
which
eate
his
fleshe
and
drinke
his
bloud
,
if
yea
take
these
wordes
carnally
?
For
you
cannot
be
ignorant
that
your
bodies
(
notwithstanding
that
they
haue
deuoured
the
little
round
hostes
transubstantiated
into
flesh
and
bone
,
and
supt
and
licked
the
wine
changed
into
bloud
)
doe
die
and
are
mortall
,
by
the
necessitie
of
the
lawe
.
Wherefore
life
euerlasting
promised
by
this
communion
,
may
not
bee
vnderstood
of
the
bodie
nor
of
the
mortall
flesh
You
must
then
of
necessitie
acknowledge
,
for
a
sure
interpretation
,
that
to
eate
the
bodie
and
drinke
the
bloud
of
Iesus
Christ
ought
to
be
referred
vnto
the
life
spiritual
and
heauenly
,
and
that
the
flesh
profiteth
nothing
,
but
the
spirituall
word
and
communion
of
the
body
and
bloud
of
Iesus
Christ
by
faith
and
in
spirite
giuing
euerlasting
life
.
Iohn
.
6.
This
interpretation
is
often
recited
by
the
holy
Apostle
Iohn
in
many
places
when
he
vseth
these
tearmes
,
he
that
cometh
vnto
me
,
shall
neuer
hunger
,
he
that
beleeueth
in
mee
shall
neuer
thirst
,
but
shall
haue
euerlasting
life
.
Are
not
these
tearmes
sufficient
plaine
to
interprete
this
holy
sacrament
of
the
body
and
bloud
of
Iesus
Christ
,
without
running
vnto
your
witchcraft
of
transubstantiation
.
Conference
of
baptisme
vnto
the
sacrament
of
the
supper
.
Another
like
interpretation
of
the
doctour
and
authour
of
the
sacramentall
law
is
discribed
,
when
Iesus
Christ
was
asked
of
Nicodeme
the
meane
how
a
man
could
bee
regenerate
and
borne
againe
.
Is
it
possible
(
saith
Nicodeme
)
that
a
man
should
enter
into
his
mothers
wombe
and
be
borne
againe
?
Did
Iesus
Christ
answere
vnto
this
demaund
,
that
in
the
holy
sacrament
of
Baptisme
the
water
was
turned
into
the
bodie
,
into
fleshe
,
and
into
bloud
,
and
transubstantiate
into
a
carnall
wombe
to
be
thereby
againe
engendred
and
borne
?
Is
there
not
as
great
reason
after
your
witchcraft
here
to
vse
this
answere
as
in
the
holy
Sacrament
of
the
supper
?
for
by
the
one
of
these
two
holy
sacraments
wee
be
regenerate
,
and
by
the
other
nourished
.
And
the
regeneration
is
as
marueilous
vnto
mans
wisedome
,
as
the
nourishment
.
For
after
mans
carnall
iudgement
it
seemeth
vnpossible
,
twise
to
be
engendred
.
But
our
good
God
hath
vsed
like
interpretation
for
the
regeneration
as
hee
did
for
the
communion
of
his
flesh
and
his
bloud
,
namely
that
these
sacramentall
tearmes
must
be
spiritually
vnderstood
,
and
not
carnally
:
for
the
flesh
profiteth
nothing
,
but
the
spirit
quickneth
.
Iohn
.
3.
That
which
is
of
the
fleshe
,
is
fleshly
,
that
which
is
of
the
spirit
,
is
spirituall
.
The
holy
Apostle
giuing
vnto
the
Corinthians
that
which
hee
receiued
at
the
hand
of
God
,
did
admonish
them
of
the
second
comming
of
Iesus
Christ
,
in
looking
for
the
which
he
commanded
to
communicate
the
body
and
bloud
of
Iesus
Christ
by
breaking
of
bread
,
and
the
Cup
of
blessing
called
the
new
Testament
and
the
new
Couenant
contracted
by
the
bloud
of
Iesus
Christ
,
For
as
much
then
as
we
are
assured
of
the
second
comming
of
Iesus
Christ
.
Being
gon
vp
into
heauen
,
and
sitteth
on
the
right
hand
of
God
his
Father
,
vntill
the
day
appointed
that
he
must
come
againe
to
iudge
the
quicke
and
the
dead
.
How
do
ye
(
O
Massalians
)
with
this
issue
,
when
as
by
your
Magicke
you
say
that
euery
day
you
cause
to
come
downe
,
and
make
returne
the
body
of
Iesus
Christ
in
flesh
and
bone
,
before
the
time
appointed
of
his
second
comming
be
come
.
Tit.
Liuius
.
1.
Decad.
1.
This
witchraft
was
restored
by
you
from
the
first
author
of
your
Masse
sacrifice
Numa
pompilius
,
Valerius
.
Max.
lib.
1.
cap.
3
who
by
his
witchcraft
gaue
to
vnderstand
that
he
caused
his
Nyphe
and
Goddesse
Aegerie
and
also
his
Iupiter
Eticius
to
descend
from
heauen
,
by
whose
meanes
the
heauenly
secrets
and
misteries
were
reuealed
vnto
him
.
Euen
so
by
our
witchcraft
the
round
host
consecrated
,
is
transubstantiated
into
the
true
and
reall
body
of
Iesus
Christ
:
Iohn
.
19.
Exod.
12.
Numb.
9.
The
bread
being
no
more
bread
.
How
haue
you
learned
this
boldnesse
to
bruse
and
breake
in
peeces
the
body
of
Iesus
Christ
,
Corruption
of
the
holy
sacraments
.
according
to
the
inuention
of
Sergius
the
second
of
that
name
,
your
predecessor
Bishoppe
of
Rome
?
Are
not
you
more
detestable
hangmen
,
then
your
predecessors
Lieutenants
of
the
Church
of
Rome
,
Against
transubstantiation
.
which
crucified
Iesus
Christ
,
but
without
bruising
and
breaking
his
body
in
peeces
,
as
it
was
propheceied
before
.
And
that
more
is
,
you
are
not
content
to
breake
it
in
3
peeces
,
but
in
your
Masse
sacrifice
ye
haue
enterprised
to
drowne
or
steep
one
portion
of
it
in
the
wine
changed
into
bloud
to
deuoure
it
.
To
confirme
your
witchcraft
of
transubstantiation
,
haue
ye
not
ordeyned
to
preserue
your
litle
round
printed
hosts
,
the
which
you
do
keepe
and
lay
vppe
so
curiously
in
boxes
and
shrines
after
they
be
changed
into
flesh
and
bone
,
Harman
.
contr.
and
into
the
reall
body
of
Iesus
Christ
.
Is
not
this
a
detestable
heresie
to
beleeue
that
the
body
of
Iesus
Christ
can
receiue
corruption
?
Blond
.
Platina
.
Yea
,
and
often
it
is
eaten
of
wormes
,
mites
,
rattes
and
mise
.
Can
you
interpret
,
that
this
is
an
accidence
without
a
substance
,
seeing
that
your
hosts
become
often
stincking
,
and
corrupt
within
your
boxes
:
Many
times
also
deuoured
of
earthly
brute
beasts
,
the
which
you
cause
to
be
burned
and
their
ashes
to
be
put
into
the
place
for
Relikes
.
When
the
Bishop
of
Rome
Victor
the
third
of
that
name
,
receiued
poyson
by
your
transubstantiated
wine
was
it
an
accidence
without
a
substance
?
Or
when
the
Emperour
Henry
the
seauenth
of
that
name
,
was
poysoned
in
eating
a
litle
round
host
consecrated
,
was
it
an
accidence
without
a
substance
,
seeing
it
gaue
him
his
deaths
wound
?
There
is
a
more
manifest
appearance
in
the
heauenly
Manna
giuen
vnto
the
people
of
Israell
,
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
secrete
place
of
the
Arke
of
the
Couenant
,
it
was
preserued
without
corruption
,
was
it
therefore
transubstanciated
into
flesh
and
bone
,
to
bee
called
the
heauenly
bread
,
the
bread
which
came
downe
from
heauen
,
the
bread
of
life
,
and
the
bread
of
Angels
.
Now
it
remaineth
to
bring
into
iudgment
the
subtell
reasons
of
the
Massayers
,
,
The
exposition
of
the
sacramentall
words
.
which
for
the
whole
foundation
of
their
witchcraft
do
carnally
in
this
word
Est
,
saying
these
wordes
are
expresly
written
.
This
is
my
body
,
this
is
my
bloud
,
when
Iesus
Christ
,
did
institute
the
communion
of
his
body
and
of
his
bloud
vnder
the
signes
of
bread
&
wine
.
But
I
beseech
all
that
are
zealous
of
the
honour
of
God
,
diligently
to
consider
the
holy
institution
of
the
sacrament
,
by
the
which
God
would
declare
and
signifie
the
communion
of
his
body
by
the
bread
,
and
the
drinking
of
his
bloud
by
the
wine
,
and
the
cup.
All
will
confesse
that
the
true
and
principal
nourishment
of
the
body
of
man
is
conteined
vnder
the
kindes
of
bread
and
wine
,
so
the
true
bread
is
often
taken
in
the
holy
scriptures
for
the
nourishment
and
life
of
Man
.
But
let
vs
begin
to
bring
in
the
places
of
the
Bible
.
Genes.
3.
To
the
first
man
created
to
the
likenes
of
God
,
for
punishment
of
his
offence
,
Genes.
28.
was
it
not
said
vnto
him
before
,
that
hee
must
eate
his
bread
in
the
sweat
of
his
body
?
Is
there
any
man
so
ignorant
that
hee
will
not
confesse
all
the
foode
and
life
of
man
,
to
be
vnderstood
by
the
bread
?
When
Iacob
praied
vnto
God
to
giue
him
bread
and
cloathing
,
did
not
he
vnderstand
by
the
bread
all
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
raine
bread
vpon
the
people
of
Israell
in
the
wildernesse
,
and
that
with
this
heauenly
bread
the
children
of
Israell
were
filled
,
was
not
this
terme
bread
vnderstood
of
the
heauenly
Manna
sent
of
God
for
the
nourishment
of
the
people
of
Israell
?
This
Manna
is
not
called
the
bread
of
heauen
,
and
the
bread
of
Angels
giuen
vnto
the
people
without
trauell
.
Genes.
41.
Genes.
47.
Numb
.
21.
Leuit.
26.
When
Melchisedech
would
releeue
the
hoste
of
the
good
Father
Abraham
,
did
he
not
present
vnto
him
bread
and
wine
?
When
Abraham
would
gratifie
and
refresh
the
three
Angels
appearing
to
him
,
did
he
not
offer
to
them
cakes
baked
in
the
ashes
?
Gaue
hen
ot
to
Agar
bread
for
her
nourishment
.
The
mother
of
Isaac
fauouring
her
welbeloued
sonne
,
gaue
him
bread
.
Ioseph
in
Egypt
offered
bread
vnto
his
brethren
for
their
nourishment
.
When
one
will
describe
a
famine
and
dearth
,
Iohn
.
4.
Psalm.
104.
Matth.
4.
Luk.
4.
Iohn
.
6.
Matth.
4.
doth
hee
not
say
,
there
lacketh
bread
?
When
God
promiseth
any
fauour
vnto
people
keeping
his
commandements
,
doth
he
not
giue
them
assurance
of
sufficient
bread
?
when
he
commanded
the
poore
,
as
his
members
,
did
he
not
command
to
giue
them
bread
?
It
is
then
the
bread
that
nourisheth
and
maintaineth
the
heart
and
life
of
men
.
Luk.
9.
Matt.
15.
When
Sathan
tooke
vpon
him
to
tempt
Iesus
Christ
,
to
declare
vnto
vs
that
he
was
very
man
,
did
he
not
chose
bread
,
to
entice
him
to
change
stones
into
bread
?
When
Iesus
Christ
,
did
celebrate
his
feastes
,
to
giue
food
one
time
vnto
5000.
men
,
the
other
time
vnto
4000.
persons
,
did
hee
not
shew
his
might
vnder
the
signe
of
bread
?
When
he
taught
vs
to
make
our
praiers
vnto
God
,
Matth.
6.
Luk.
11.
did
he
not
ordeine
the
Lordes
prayer
,
to
beseech
God
to
giue
vs
our
daily
bread
?
And
not
onely
in
the
holy
Bible
is
there
mention
made
of
bread
for
corporal
&
common
food
:
But
also
the
sacrificers
celebrated
by
the
Priests
of
the
Hebrues
,
there
was
a
lawe
prescribed
of
the
bread
ordeyned
of
God
,
Exod.
21.
Leui.
4.21
.
Matth.
11.
1
King
.
21.
Esay
.
30.
Prouerbs
20.
Ezec.
4.
namely
,
sweat
bread
without
leauen
,
other
bread
there
was
called
shew
bread
which
the
priests
did
renue
euery
weeke
&
eate
,
which
Dauid
vsed
,
being
presented
vnto
him
by
Achemelech
the
high
Priest
,
cotrariwise
this
terme
bread
is
applyed
vnto
breade
of
wickednesse
,
vnto
breade
of
lying
,
Malac.
1.
Psal.
23.
Ezech.
12.
Oze.
7.
Deut.
8.
Matth.
4.
Luk.
4
vnto
bread
of
sorrow
,
vnto
vncleane
bread
of
idolatry
,
vnto
vncleane
bread
offered
at
the
Altar
,
vnto
the
bread
of
trembling
and
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
Massesaiers
Capharnaits
,
Math
25.
ye
must
not
be
so
hardened
&
rooted
in
your
fleshlinesse
,
,
that
you
regard
not
the
phrases
of
the
holy
scriptures
in
that
which
the
terme
of
bread
is
sometime
taken
for
the
earthly
&
bodily
bread
as
when
it
is
said
that
man
liueth
not
by
bread
only
,
Math.
15.
Mark
.
7.
but
also
by
all
that
proceedeth
out
of
the
mouth
of
God
.
Somtime
also
bread
is
taken
for
the
word
of
God
and
for
doctrine
,
when
Iesus
Christ
commanded
his
Apostles
to
take
heede
for
eating
of
the
leauened
bread
of
the
Scribes
and
Pharisees
,
are
not
these
termes
of
bread
,
and
leauen
taken
and
interpreted
for
the
doctrine
of
the
Pharisees
,
heretikes
?
When
the
woman
of
Canaan
did
demand
grace
and
mercie
for
the
health
of
her
daughter
,
holden
with
a
sore
disease
.
Did
not
Iesus
Christ
answere
,
that
it
was
not
lawfull
to
take
the
bread
of
the
children
and
giue
it
vnto
dogges
?
In
this
answere
is
not
the
bread
taken
for
life
and
health
,
and
not
onely
for
the
corporall
nourishment
:
Seeing
then
that
bread
is
taken
for
the
life
of
man
,
the
which
hangeth
chiefly
of
bread
and
wine
,
and
that
the
goodnes
of
God
willing
to
applie
it selfe
vnto
our
infirmities
would
chuse
those
two
signes
,
notes
and
markes
notable
,
to
signifie
his
body
and
bloud
,
namely
,
bread
and
wine
,
being
two
substances
common
to
all
nations
,
is
that
an
occasion
to
imagine
a
carnall
transubstantiation
,
as
if
without
the
same
God
were
not
able
inough
to
figure
and
represent
really
and
sacramentally
life
to
be
giuen
vnto
vs
,
yea
euerlasting
life
by
the
communion
of
the
holy
bread
and
wine
consecrated
,
figures
and
signes
of
his
body
and
bloud
.
Matth.
6.
Marke
.
14.
Iohn
.
5.
Iesus
Christ
spake
these
words
:
That
the
bread
was
his
body
and
the
wine
his
bloud
,
he
said
also
,
That
hee
is
the
liuing
bread
,
that
he
is
the
breade
of
life
,
that
hee
is
the
liuing
breade
which
came
downe
from
heauen
,
he
saith
also
,
that
hee
that
eateth
of
this
breade
shall
liue
for
euer
.
Is
this
to
bring
in
that
by
this
word
(
is
)
Iesus
Christ
is
turned
&
transubstantiated
into
bread
,
and
is
no
more
Christ
,
but
an
accident
without
substance
.
O
detestable
heresie
:
O
Massalians
haue
ye
no
more
reason
to
interpret
carnally
these
words
,
(
this
is
my
body
)
to
change
the
bread
into
his
body
,
then
when
he
affirmeth
that
he
is
the
bread
,
to
change
him
into
bread
,
considering
that
it
is
written
,
that
the
partaking
of
this
bread
giueth
life
euerlasting
,
Iesus
Christ
said
,
Iohn
.
6.
Matth.
26.
Iohn
.
6.
Hoc
est
corpus
meum
.
He
saith
also
:
Hic
est
panis
qui
de
coelo
descendit
.
In
both
these
places
is
there
not
this
word
(
is
)
bestowed
?
Must
we
therefore
bring
in
a
witchcraft
of
transubstantiation
,
in
place
of
sound
interpreting
of
the
scriptures
,
by
a
likenes
or
familiar
comparison
of
breade
with
Iesus
Christ
,
causing
vs
to
vnderstand
that
by
him
life
euerlasting
is
giuen
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
alwaies
haue
recourse
vnto
the
true
interpretation
of
Iesus
Christ
,
the
true
Lawgiuer
,
and
author
of
the
holy
sacrament
,
who
putting
forth
his
institution
said
in
the
first
place
that
he
was
the
bread
of
life
,
then
after
that
this
bread
is
his
flesh
and
his
body
,
which
must
be
giuen
for
the
health
of
the
world
.
He
said
that
his
flesh
is
true
food
and
his
bloud
the
true
drinke
,
he
saith
,
that
hee
that
eateth
his
flesh
and
drinketh
his
bloud
,
shall
abide
in
him
.
How
doth
he
interpret
this
eating
?
Iesus
Christ
doth
interpret
it
himselfe
by
these
words
:
Iohn
.
6
He
that
commeth
vnto
mee
stall
neuer
hunger
,
hee
that
beleeueth
in
me
shall
neuer
thirst
,
Is
not
this
the
true
eating
and
the
true
drinking
neuer
to
haue
hunger
,
and
neuer
to
haue
thirst
.
Behoueth
it
to
get
faith
,
which
consisteth
in
spirit
:
behoueth
it
to
addresse
ourselues
vnto
Iesus
Christ
our
heauenvly
bread
,
our
spirituall
drinke
,
to
fill
vs
for
euer
,
to
quench
euerlastingly
our
thirst
of
sinne
,
to
runne
into
a
witchcraft
of
transubstantiation
,
and
to
forge
an
accidence
without
a
substance
.
Wherefore
(
O
Massalians
)
haue
yee
inuented
another
interpretation
,
then
that
of
Iesus
Christ
,
who
witnesseth
that
the
flesh
profiteth
nothing
,
but
the
spirit
quickneth
,
and
that
his
words
are
not
carnall
but
spirituall
,
giuing
spirit
and
life
by
faith
and
hope
that
he
is
the
sauiour
of
the
world
,
incarnat
,
dead
and
crucified
to
giue
vs
eternall
life
,
and
after
rose
againe
,
ascended
into
heauen
,
and
sitteth
on
the
right
hand
of
God
his
Father
,
abiding
an
euerlasting
Priest
propiciator
,
mediator
and
redeemer
.
Let
vs
returne
againe
to
this
terme
(
is
)
which
tormenteth
the
braines
of
the
Masse
sayers
so
sore
,
Iohn
.
15.
to
imagine
a
transubstantiation
.
If
Iesus
Christ
hath
said
that
he
is
the
true
vine
,
that
God
his
Father
is
a
husbandman
,
●ohn
.
14
and
we
are
the
branches
.
Is
this
to
bring
in
this
terme
(
is
)
a
witchcraft
of
changing
God
into
a
Husbandman
,
Iesus
Christ
into
a
vine
and
vs
into
vine
branches
?
If
Iesus
Christ
is
said
to
be
the
vnspotted
lambe
that
blotteth
out
the
sins
of
the
world
:
is
this
to
bring
in
a
transubstantiation
?
If
Iesus
Christ
hath
said
that
he
is
the
doore
of
the
sheepe-folde
,
by
the
which
we
must
enter
to
saluation
,
and
that
hee
is
the
Shepheard
and
we
the
sheepe
,
must
we
therefore
ratch
these
places
of
the
holy
scripture
so
farre
,
that
necessarily
we
must
beleeue
a
transubstantiation
:
for
as
much
as
this
terme
(
is
)
is
there
?
When
Iesus
Christ
admonished
his
Disciples
,
Matth.
5.
saying
to
them
,
that
they
were
the
salt
of
the
earth
,
did
hee
change
and
transubstantiate
them
into
pillors
of
salt
as
he
did
the
wife
of
Lot
?
Genes.
28.
If
Iesus
Chrrist
hath
said
by
his
Apostles
that
we
are
the
temple
of
God
wherin
the
holy
Ghost
doth
dwell
:
Is
this
to
imagine
that
we
are
transubstantiated
into
a
peece
of
stone
?
1.
Cor.
3.
2.
Cor.
6.
If
the
Apostle
haue
said
that
Christ
is
the
rocke
out
of
the
which
did
come
the
liuing
water
to
wash
vs
cleane
from
our
sins
:
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
body
of
Christ
:
Is
this
to
bring
in
that
we
are
vanished
away
,
and
are
no
more
men
,
but
changed
into
an
accidence
without
a
substance
?
I
foresee
well
(
O
Massesayers
)
more
than
hardened
,
that
you
wil
obiect
that
in
all
these
places
before
alleaged
wherin
this
word
(
is
)
is
found
,
that
no
mention
is
made
of
sacramentes
,
which
must
be
deeply
considered
,
for
asmuch
,
as
they
be
holy
misteries
ordeyned
of
God
,
which
also
is
true
.
And
also
this
word
(
is
)
is
not
onely
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
Israell
,
was
it
not
written
that
circumcision
is
the
band
and
couenant
of
God
.
Genes.
17.
Numb
.
10.
Psal.
68.94
.
Mattfl
.
21.
Iohn
.
2.
In
the
other
holy
sacrament
of
the
communion
of
the
Paschall
lambe
,
is
it
not
sayd
that
the
Lambe
is
the
Passeouer
or
passage
?
Is
this
to
bring
in
a
witchcraft
of
transubstantiation
.
Will
you
not
confesse
(
O
Massalians
and
changers
of
substances
)
that
in
these
places
of
holy
scriptures
,
speaking
of
the
sacraments
,
this
word
(
is
)
cannot
otherwise
be
expounded
but
to
signifie
:
and
that
circumcision
was
the
signe
and
marke
of
the
band
and
couenant
contracted
betweene
God
and
Abraham
,
that
the
Pascall
lambe
was
also
the
signe
of
the
holy
passage
:
for
remembrance
of
their
deliuerance
from
Egypt
.
The
Arke
of
the
couenant
for
another
sacrament
,
whereof
it
is
written
that
it
is
the
true
power
of
the
Lord
.
Is
this
to
say
that
it
was
transubstantiated
into
the
maiesty
of
God
.
It
behoueth
to
interpret
the
holy
scripture
with
dicression
and
humility
,
without
sophistrie
and
witchcraft
to
vnderstand
soundly
the
true
meaning
of
words
,
and
not
to
abide
in
the
letter
that
killeth
:
but
to
receiue
the
word
of
God
in
spirit
that
puickneth
.
If
then
the
holy
Arke
be
named
the
Lord
,
and
called
God
,
for
that
in
it
he
exercised
his
might
,
&
shewed
his
wonders
and
misteries
,
to
draw
the
people
of
Israell
by
an
outwarde
signe
to
remember
God
,
and
to
feare
and
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
,
and
the
wine
is
his
bloud
,
that
the
cup
is
the
new
Testament
,
that
by
these
outward
signes
of
bread
and
wine
,
he
might
cause
vs
to
vnderstand
our
life
and
nourishment
of
saluation
to
stay
onely
vpon
Iesus
Christ
,
and
that
by
his
death
and
bloudshedding
we
are
so
assured
of
euerlasting
life
,
as
the
bread
and
wine
are
nourishment
for
the
body
,
and
that
it
pleased
him
to
ordeine
these
holy
signes
to
serue
vs
for
sacraments
for
the
triall
and
confirmation
of
our
faith
:
is
this
an
occasion
to
play
the
Capharnaits
or
the
Nicodemianes
to
doubt
of
the
power
of
God
,
how
is
it
possible
to
eate
the
body
and
drinke
the
bloud
of
Iesus
Christ
?
How
is
it
possible
to
be
regenerate
and
borne
againe
?
Then
seeing
wee
haue
a
promise
giuen
vnto
vs
by
the
word
of
God
,
wherefore
(
O
Massalians
)
haue
ye
imagined
a
carnall
transubstantiation
,
mistrusting
the
incomprehensible
power
of
God
,
ought
it
not
to
suffice
you
to
beleeue
simply
that
the
body
&
bloud
of
Iesus
Christ
is
offred
vnto
vs
really
&
sacramentally
to
communicate
for
our
nourishment
,
and
to
giue
vs
euerlasting
life
by
the
bread
and
wine
consecrated
with
giuing
of
thankes
the
bread
being
truely
his
body
:
and
the
wine
his
bloud
,
which
ought
to
be
receiued
worthily
by
faith
,
and
in
purenes
of
conscience
,
as
holy
signes
and
markes
of
the
godly
badge
,
without
enquiring
euer
subtilly
the
meanes
,
otherwise
then
Iesus
Christ
hath
interpreted
(
saying
)
the
flesh
profiteth
nothing
,
it
is
the
spirit
that
quickneth
,
and
that
his
words
were
spirit
and
life
,
Ought
we
to
doubt
that
God
hath
not
the
power
to
make
vs
partakers
of
the
body
and
bloud
of
Iesus
Christ
,
by
the
holy
signes
of
bread
and
wine
consecrated
,
the
bread
neuerthelesse
remaining
bread
,
and
the
wine
,
wine
.
If
it
were
otherwise
,
this
should
not
be
called
a
sacrament
but
a
myracle
,
as
when
Iesus
Christ
,
turned
the
water
into
wine
,
that
he
vsed
a
miracle
of
transubstantiation
,
changing
water
into
wine
.
But
he
did
not
then
ordeine
a
sacrament
as
he
did
of
the
communion
of
his
body
&
bloud
by
the
holy
figures
of
bread
and
wine
.
Was
it
not
as
easie
for
God
to
make
the
wine
to
bee
changed
into
bloud
,
or
the
bread
into
flesh
,
as
for
Moyses
&
Aaron
to
change
the
water
of
the
riuer
into
bloud
to
approue
the
hardnes
of
Pharaoh
,
or
when
the
cloudes
were
turned
into
the
flesh
of
Qailes
,
which
rained
vpon
the
people
of
Israell
,
alwaies
God
did
not
ordeine
these
miracles
to
serue
for
ordinarie
sacraments
,
but
would
apply
himselfe
to
our
infirmitie
,
giuing
vnto
vs
signes
,
holy
and
not
transubstantiated
,
which
are
neither
vaine
nor
fantasies
,
but
are
outward
signes
,
which
wee
can
see
,
touch
,
eate
&
taste
,
abiding
in
their
substance
,
and
neuerthelesse
representing
sacramentally
,
that
which
is
comprised
and
signified
by
them
,
wherein
our
triall
of
faith
doth
stand
,
to
declare
vs
by
a
sacramentall
worke
to
be
of
the
number
of
them
that
are
regenerated
&
nourished
by
the
holy
sacraments
of
baptisme
and
of
the
supper
.
If
it
be
lawfull
to
make
comparisons
of
the
2.
holy
sacraments
of
Baptisme
and
of
the
Supper
,
A
comparison
of
the
two
holy
Sacraments
.
notwithstanding
that
there
is
difference
betweene
regeneration
,
which
doth
not
reiterate
(
for
it
sufficeth
once
to
be
regenerate
and
borne
againe
.
)
But
the
nourishment
must
be
often
done
againe
,
according
to
to
the
order
of
nature
,
and
other
differences
largely
discribed
by
the
holy
Apostles
and
ministers
of
the
word
of
God
.
Yet
the
same
end
,
the
same
God
,
the
same
Iesus
Christ
is
shewed
&
declared
as
well
in
baptisme
,
as
in
the
supper
.
By
the
bloud
of
Iesus
Christ
we
be
regenerate
and
by
the
same
bloud
nourished
.
By
the
bloud
of
Iesus
Christ
we
are
renued
,
set
,
and
graffed
,
and
by
the
same
bloud
we
are
kept
and
preserued
from
hunger
and
thirst
for
euermore
.
By
the
bloud
of
Iesus
Christ
we
are
spoyled
from
the
olde
corrupt
skinne
,
and
clad
with
his
body
,
of
the
selfe
same
also
we
haue
our
nourishment
and
euerlasting
life
.
By
the
bloud
of
Iesus
Christ
we
haue
accesse
into
the
kingdome
of
heauen
.
And
by
the
same
bloud
we
haue
the
fruition
of
the
kingdome
,
for
vnto
the
same
purpose
the
holy
Apostle
witnesseth
,
wee
are
all
baptised
by
the
vertue
of
one
holy
spirit
,
and
we
haue
all
drunke
of
one
spirituall
drinke
giuen
vnto
vs
by
Iesus
Christ
.
Be
not
these
comparisons
taken
out
of
the
holy
scripture
,
to
iustifie
that
Iesus
Christ
is
the
onely
end
,
vnto
the
which
tendeth
as
well
Baptisme
as
the
holy
Supper
.
It
followeth
then
that
the
signes
of
the
sacramentall
water
for
baptisme
,
and
bread
and
wine
for
the
supper
of
Iesus
Christ
,
are
holy
signes
,
ernest
,
gages
,
paunes
,
markes
,
seales
and
sacraments
,
instituted
of
God
for
proofe
and
assurance
of
our
saith
.
Well
,
then
(
O
Massalians
)
seeing
yee
haue
inuented
a
witchcraft
of
transubstanttiaion
for
the
sacrament
of
the
Supper
,
Against
the
Massalians
.
why
haue
yee
not
also
subtelly
deuised
the
same
witchcraft
in
the
sacrament
of
baptisme
?
why
haue
yee
not
ordeyned
the
sacramental
water
after
that
it
is
by
you
coniured
and
bewitched
with
salt
to
driue
away
Diuels
,
to
be
changed
into
the
bloud
of
Iesus
Christ
,
the
water
to
bee
no
more
water
,
but
accidence
without
substance
,
as
yee
haue
imagined
of
the
bread
and
wine
?
What
difference
can
you
shew
,
but
Sophistries
,
Sophismes
,
and
Masse
subtelties
.
If
yee
continue
your
heresie
by
this
word
(
is
)
it
is
also
found
in
the
water
of
Baptisme
,
which
is
called
renuing
and
regeneration
,
the
same
is
also
named
the
holy
Ghost
,
and
the
garment
with
which
,
&
by
which
,
we
are
clothed
,
renued
and
borne
again
in
the
bloud
of
Iesus
Christ
.
Then
seeing
(
O
Massalians
)
that
you
confesse
that
yee
cannot
finde
a
second
Berengarie
to
make
a
decree
of
recantation
to
the
end
to
enlarge
your
witchcraft
of
transubstantiation
,
vnto
the
holy
water
of
Baptisme
,
and
by
the
same
meane
to
change
your
spettell
and
salt
water
,
your
oyle
,
your
creames
,
your
salt
water
&
other
drugs
,
wherwith
you
haue
corrupted
the
holy
sacrament
of
Baptisme
.
Wherefore
then
are
yee
so
hardened
and
waxt
old
in
your
Pompilian
Religion
,
that
you
would
plucke
Iesus
Christ
from
the
right
hand
of
God
,
to
make
him
to
descende
in
body
and
bloud
by
your
whispering
witchcraft
,
Luk.
1.
Malach.
4.
A
comparison
of
the
Sunne
with
Iesus
Christ
.
(
as
Iupiter
Elicius
did
)
before
the
day
appointed
of
his
second
comming
?
I
can
bring
you
in
the
similitude
of
the
Sunne
,
called
by
some
Apostles
the
Sun
of
Righteousnesse
Iesus
Christ
,
because
that
light
commeth
from
heauen
by
the
great
and
bright
starre
.
●he
which
S.
●ustine
the
Martyr
vsed
in
●is
treatise
of
●he
exposition
of
faith
.
cap.
2.
And
euen
so
the
spirituall
light
is
giuen
vnto
vs
by
Iesus
Christ
,
who
hath
restored
vs
to
light
,
out
of
the
night
and
darknesse
of
sinne
.
Well
then
(
O
yee
Capharnaites
,
carnall
and
grosse
)
vnderstand
now
a
comparison
sufficient
inough
to
shewe
you
the
infinite
power
of
God
to
bee
much
more
perfect
then
your
abhominable
inuention
of
transubstantiation
?
Do
yee
not
acknowledge
if
you
haue
not
your
eyes
blinded
and
holden
in
depth
of
the
darknesse
of
frowardnesse
,
that
the
Sunne
doth
giue
vnto
vs
his
light
,
his
beames
,
his
force
,
his
heat
&
strength
,
And
yet
the
body
it selfe
of
the
Sunne
doth
rest
and
abide
in
heauen
?
Do
not
ye
say
ordinarily
in
your
common
language
,
when
the
windowe
of
the
house
towardes
the
sunne
is
open
,
that
the
sunne
commeth
into
the
house
?
Yet
the
sunne
remaineth
alwaies
in
heauen
?
Behoueth
it
to
snatch
and
catch
the
body
of
the
sunne
,
causing
it
to
come
downe
and
to
transubstantiate
in
this
earthly
place
before
it
can
giue
his
heate
,
his
beames
,
his
light
,
and
nourishment
to
plants
,
hearbes
,
trees
,
and
earthly
creatures
?
Are
yee
so
brutish
(
O
Capharnaites
)
that
yee
will
not
confesse
the
true
sonne
of
righteousnes
Iesus
Christ
,
to
haue
much
more
power
then
this
starre
of
the
sunne
,
create
and
mortall
?
If
then
the
mortall
creature
,
haue
this
power
to
giue
vs
the
vertue
and
strength
of
his
body
,
by
his
beames
,
by
his
light
,
and
by
his
heate
sent
downe
into
the
earth
really
,
and
effectuously
,
the
body
notwithstanding
abiding
in
heauen
.
It
behoueth
to
beleeue
that
God
the
euerlasting
creator
hath
much
more
power
to
giue
vs
the
true
sonne
of
rightuousnesse
Iesus
Christ
,
to
giue
vs
his
force
&
vertue
of
his
body
and
bloud
,
shed
for
vs
,
by
the
beames
,
light
and
heate
of
his
holy
spirit
,
without
constraining
him
by
your
witchcraft
to
be
plucked
from
the
right
hand
of
God
,
&
to
be
drawen
out
of
heauen
by
your
transubstantiation
into
earth
.
Wherefore
hath
not
Iesus
Christ
this
power
to
giue
vs
his
light
,
and
to
offer
to
vs
his
body
&
his
bloud
,
to
enter
within
vs
,
if
by
faith
and
pure
conscience
we
will
receiue
him
by
the
vertue
of
his
holy
spirit
,
euen
as
well
&
better
then
the
sonne
entreth
into
our
houses
by
his
might
and
power
,
without
drawing
it
out
of
heauen
to
change
the
substance
thereof
?
The
sonne
is
one
onely
body
created
abiding
in
heauen
,
the
cause
of
the
growing
of
plants
,
trees
&
hearbes
,
which
giueth
nourishment
by
force
and
heate
vnto
all
things
liuing
vpon
the
earth
,
and
in
one
and
the
same
moment
hath
power
to
quicken
,
heate
&
nourish
an
infinite
number
of
plants
,
trees
,
hearbes
and
earthly
creatures
,
without
seperating
,
diuiding
or
plucking
his
body
from
heauen
to
transubstantiate
it
.
The
body
also
of
Iesus
Christ
which
he
hath
caried
into
heauen
,
and
set
at
the
right
hand
of
God
,
hath
it
not
more
force
,
more
vertue
,
and
more
strength
to
regenerate
vs
,
to
feed
and
nourish
vs
,
to
giue
his
vertue
,
his
light
and
his
beames
,
to
inspire
,
quicken
,
sustaine
,
lighten
,
and
in
a
moment
make
vs
through
faith
partakers
of
his
body
and
bloud
:
to
make
vs
members
of
his
members
,
knit
together
in
him
,
and
by
him
,
by
his
true
promise
conteined
vnder
the
bages
and
holy
signes
,
left
vnto
vs
till
that
the
second
comming
of
his
humanitie
bee
seene
vpon
the
earth
.
Wherefore
(
O
Massesayers
)
haue
ye
inuented
this
witchcraft
of
transubstantiation
,
to
blaspheme
against
God
,
to
lesson
his
power
and
lesse
to
esteeme
his
power
and
vertue
,
then
the
vertue
of
the
sunne
his
creature
?
wherefore
will
yee
pluck
the
body
of
Iesus
Christ
from
heauen
before
the
time
appointed
,
to
change
his
substance
into
your
little
round
hosts
,
Iesus
Christ
as
God
aideth
all
.
vnleauened
and
printed
full
of
pictures
which
you
cause
to
bee
worshipped
seeing
that
Christ
as
God
,
doth
aide
his
church
euerlastingly
,
and
hath
power
to
regenerate
feed
and
nourish
vs
,
yea
with
euerlasting
life
&
food
,
by
his
promise
witnessed
and
assured
by
his
holy
sacraments
of
Baptisme
,
and
of
his
holy
supper
.
For
other
comparisons
(
O
Massesayers
,
familiar
&
homely
)
consider
how
the
earthly
and
mortall
princes
are
esteemed
,
reuerenced
and
honoured
for
the
sacred
signes
ordeined
by
them
.
I
will
onely
set
forth
vnto
you
two
,
that
is
to
say
,
Waxe
&
Metalles
,
of
the
one
is
made
the
seale
of
the
prince
,
wherewith
is
sealed
graces
,
pardons
and
forgiuenesses
,
the
letters
&
priuiledges
,
granted
by
the
prince
He
that
counterfeiteth
this
seale
,
is
hee
not
punished
for
treason
,
euen
as
if
hee
had
hurt
the
very
person
of
the
prince
?
Doth
not
this
seale
represent
the
very
person
of
the
prince
,
as
if
hee
himselfe
were
there
present
?
yet
the
waxe
notwithstanding
that
it
is
called
the
seale
of
the
prince
,
is
not
therefore
transubstantiate
,
but
remaineth
still
waxe
,
yet
after
that
it
hath
receiued
the
reuerend
print
of
the
Prince
it
is
no
more
called
waxe
but
the
princes
seale
.
The
metalles
of
gold
and
siluer
marked
for
the
coyne
of
the
prince
to
serue
for
money
,
although
they
be
no
more
golde
nor
siluer
,
but
haue
changed
their
names
at
the
will
of
the
prince
,
be
it
into
the
name
of
ducate
,
crowne
,
shillings
,
pence
or
other
names
,
do
they
leaue
to
be
metalles
,
and
the
same
substance
they
were
before
?
this
onely
difference
there
is
,
they
are
appointed
and
stamped
with
the
print
of
the
prince
,
which
doth
really
represent
him
,
in
such
sort
,
that
hee
that
clippeth
&
counterfaiteth
this
money
,
1.
Cor.
11.
is
punished
as
for
the
crime
of
treason
,
and
as
he
had
hurt
the
proper
person
of
the
prince
:
By
much
better
reason
the
bread
and
wine
consecrated
and
marked
to
be
sacraments
of
the
body
and
bloud
of
Iesus
Christ
,
do
really
represent
him
&
not
in
painting
.
Wherefore
he
that
vseth
it
vnworthily
shall
haue
euerlasting
damnation
as
a
traytor
to
the
maiesty
of
God
.
If
ye
(
O
Massalians
)
Nicolaitains
&
transubstantiators
,
are
not
sufficiently
satisfied
with
the
interpretation
of
Iesus
Christ
and
his
Apostles
,
ne
yet
with
similitudes
and
familier
comparisons
to
bring
you
to
the
true
way
and
certaine
forme
ordeyned
of
God
for
the
celebration
of
his
holy
sacraments
in
abolishing
of
your
Masse
Pompilian
Idolatries
casting
away
also
your
abhominable
witchcraft
of
transubstantiation
,
at
the
least
,
yet
will
ye
giue
no
credit
vnto
the
interpretation
of
the
ancient
doctors
of
the
church
.
Heare
then
that
which
S.
Augustine
doth
recite
against
Adamantine
,
euen
as
the
bloud
in
many
places
of
the
holy
scriptures
is
called
the
water
&
the
rock
Christ
.
August
.
cap.
12.
●uthorities
of
●he
ancient
●octors
.
The
exposition
of
saint
Augu●●ine
.
So
is
the
bread
called
the
body
of
Iesus
Christ
,
the
which
three
places
must
be
expounded
to
be
figures
and
signes
.
When
that
saith
the
same
doctor
,
Iesus
Christ
spake
these
words
,
●ib
.
de
doctri
.
●●risti
.
&
in
pre●●ti
.
Psal.
3.
Hoc
est
corpus
meum
.
This
is
my
body
,
and
gaue
them
bread
.
Hee
gaue
them
the
signe
of
his
body
,
for
he
thought
otherwise
that
it
was
a
thing
vnlawfull
,
&
too
vncurteous
to
deuour
the
flesh
&
body
of
Iesus
Christ
if
there
were
not
a
figure
there
,
namely
,
lib.
10.
de
candes
cap.
5.
sacrificium
de
consecr.
distinct.
2.
the
bread
to
put
vs
in
minde
of
the
flesh
and
body
of
Iesus
Christ
to
haue
beene
offered
vp
,
for
our
life
,
and
euerlasting
foode
.
Moreouer
the
same
doctor
vseth
this
interpretation
,
the
visible
sacrament
is
the
Testament
,
that
is
to
say
,
the
holy
signe
of
the
inuisible
sacrifice
.
The
like
interpretations
are
described
by
Tertullian
against
Marcion
the
heretike
:
Tertul.
lib.
1.
&
3.
4.
wherefore
then
O
Massalians
haue
yee
not
followed
the
holy
doctors
of
the
Church
,
which
would
not
blaspheme
against
God
by
a
witchcraft
of
transubstantiation
?
but
haue
freely
acknowledged
the
sacrament
to
be
a
signe
or
holy
visible
figure
signifying
in
spirit
&
by
faith
the
which
is
inuisible
?
Vt
quid
paras
deutem
&
ventrem
crede
&
manducasti
.
ca.
Vt
quid
de
consecratione
.
distinct
.
2.
August
.
in
bi
,
de
remedi
.
wherefore
prepare
yee
the
mouth
&
the
belly
to
deuoure
the
flesh
of
Christ
corporally
?
why
do
yee
not
offer
your
soules
by
liuely
faith
worthily
to
eate
Iesus
Christ
?
why
did
you
not
interprete
the
eating
of
the
body
of
Iesus
Christ
by
the
notable
distinction
of
the
holy
Doctor
Ierom
,
poeniten
.
&
in
Iohn
.
tract.
25.
cap.
6.
S.
Hieron
.
in
epist.
ad
Eph.
saying
the
flesh
of
Iesus
Christ
is
vnderstanded
fleshly
when
there
is
mention
made
of
the
shedding
of
bloud
,
Ca.
dupliciter
eadem
distinct
.
and
crucifying
of
the
body
of
Iesus
Christ
for
our
saluation
:
But
spiritually
when
it
is
sayd
,
that
the
flesh
is
the
true
meate
which
must
be
eaten
.
For
another
holy
doctor
I
will
alledge
Gelase
Bishop
of
Rome
,
who
disputing
against
the
heretikes
Eutichians
and
Nestoriens
,
Saint
.
Gelase
.
against
Eutychius
&
Nestorius
doth
affirme
that
the
bread
and
wine
consecrated
&
made
sacraments
,
do
not
leaue
in
substance
still
to
be
bread
&
wine
,
but
are
figures
and
signes
of
the
body
and
bloud
of
Iesus
Christ
by
the
misterie
of
the
sacrament
.
S.
Ambrose
in
his
booke
of
sacraments
cap.
11.
Will
yee
haue
more
large
witnesses
of
S.
Ambrose
who
vpon
the
Epistle
to
the
Corinthians
hath
expounded
eating
and
drinking
the
bread
and
the
wine
,
Origin
.
in
Leui.
homil.
7.
to
signifie
the
fleshe
and
the
bloud
of
Iesus
Christ
,
offered
for
vs
?
Origen
also
in
his
homilies
hath
expounded
the
sacraments
to
be
figures
,
which
must
be
examined
spiritually
and
not
carnally
,
S.
Chrys.
in
●omil
31.
cap.
15.
com
.
1
Psal.
22.
for
this
faith
saith
he
that
the
letter
killeth
,
if
it
be
not
vnderstood
spiritually
when
it
is
written
to
eate
the
fleshe
of
Christ
.
Wherefore
Saint
Chysostome
warneth
to
honour
this
sacrament
in
offering
the
soule
vnto
God
,
for
which
Christ
was
crucified
and
that
by
this
holy
sacrament
of
breade
and
wine
,
is
signified
vnto
vs
the
likenesse
of
the
body
and
bloud
of
Iesus
Christ
.
To
make
an
end
,
it
behoueth
to
bee
ruled
by
the
holy
interpretation
of
our
doctor
Iesus
Christ
and
of
his
Apostles
,
to
honor
&
reuerence
his
holy
sacraments
ordeined
of
him
for
outward
signes
,
to
lift
vppe
our
mindes
to
heauen
,
to
take
that
which
is
represented
by
the
signes
,
not
to
esteeme
them
as
vaine
paintings
,
or
fantasies
,
but
worthely
to
receiue
them
in
liuely
faith
by
the
vertue
of
the
holy
Ghost
,
to
the
end
to
bee
fed
and
nourished
with
heauenly
bread
in
the
health
of
our
soules
,
to
come
to
life
euerlasting
.
Let
vs
then
be
assured
in
Iesus
Christ
as
members
of
his
body
:
Let
vs
all
come
into
vnity
to
communicate
one
only
bread
,
&
to
drinke
one
only
wine
,
made
of
many
graines
knit
together
,
to
the
end
that
wee
may
say
with
the
holy
Apostle
,
all
we
the
faithful
are
the
body
of
Iesus
Christ
,
saued
and
redeemed
by
his
body
crucified
&
bloud
shed
for
vs
.
Thus
dwelling
and
abiding
by
faith
in
Iesus
Christ
,
eating
him
,
&
drinking
his
bloud
.
Let
vs
beleeue
surely
that
hee
was
crucified
dead
,
and
risen
againe
,
&
his
body
ascended
into
heauen
,
sitting
on
the
right
hand
of
God
in
a
certaine
place
vntill
that
he
returne
with
his
humanitie
as
he
went
vp
:
Neuerthelesse
his
power
&
diuinity
are
distributed
vnto
vs
&
spread
ouer
all
the
earth
in
all
places
,
specially
in
the
holy
sacraments
,
which
he
hath
left
vnto
vs
for
gages
,
&
outward
triall
of
our
faith
,
for
a
remembrance
of
the
death
and
passion
of
our
Sauiour
Iesus
Christ
.
How
to
receiue
rightly
the
Sacrament
of
the
Lords
Supper
.
FOr
as
much
as
by
the
opinion
of
transubstantiation
and
consubstantiation
in
the
sacrament
,
the
one
holden
by
the
followers
of
the
church
of
Rome
,
the
other
by
those
which
followe
the
opinion
of
Luther
,
the
truth
of
the
manhood
of
the
sonne
of
God
contrary
to
the
truth
of
the
worde
of
God
,
&
the
best
ancient
writers
is
apparantly
and
plainly
denied
;
though
in
words
&
tongue
they
both
do
seeme
to
confesse
it
,
yet
must
it
needs
follow
vpon
both
these
opinions
,
that
the
truth
of
his
humanitie
is
cleane
taken
away
,
and
a
new
imagined
humaine
body
in
steede
of
a
true
naturall
body
giuen
vnto
him
,
euen
such
a
body
as
is
inuisible
which
cannot
be
felt
nor
touched
,
which
holdeth
and
occupieth
no
certaine
place
,
but
is
in
all
places
at
once
,
infinite
,
incomprehensible
and
not
distinguished
nor
differing
in
naturall
qualities
from
the
diuinitie
,
all
which
is
contrary
to
the
instruction
and
plaine
truth
of
holy
scripture
,
by
which
all
christian
men
are
taught
to
beleeue
,
that
all
true
properties
and
qualities
of
an
humane
reall
and
naturall
body
are
vnchangeable
remaining
and
being
in
the
person
of
our
Sauiour
Christ
of
whose
reall
naturall
humane
body
,
holy
scripture
thus
affirmeth
,
that
by
the
power
of
his
diuinitie
,
dwelling
in
the
same
bodily
,
it
is
ascended
and
seated
in
the
heauens
,
at
the
right
hand
of
God
,
of
whom
it
is
thus
affirmed
by
liuely
voice
from
heauen
in
the
first
of
the
Acts
,
Acts.
1.
This
Iesus
which
is
taken
vp
from
you
into
heauen
,
shall
so
come
as
you
haue
seene
him
go
into
heauen
.
In
the
which
place
the
Apostle
Saint
Peter
affirmeth
in
the
3.
of
the
Acts
he
must
haue
continuall
permannece
and
abiding
and
be
contained
according
to
the
proper
and
true
nature
of
his
humane
flesh
,
vntill
his
comming
againe
to
iudgment
,
saying
:
And
he
shall
send
Iesus
Christ
,
which
before
was
preached
vnto
you
,
whom
the
heauens
must
containe
,
vntill
the
time
that
all
things
be
restored
which
God
had
spoken
by
the
mouth
of
all
his
holy
Prophets
since
the
world
began
.
So
that
in
his
humane
reall
naturall
flesh
,
he
is
not
nor
shall
not
be
on
earth
naturally
or
supernaturally
,
vntill
his
said
comming
to
iudgment
which
doctrine
notwithstanding
it
is
assured
and
most
true
according
to
the
instruction
of
holy
scripture
,
that
his
diuinity
is
vnseparable
from
his
humanitie
,
and
his
humanitie
from
his
diuinitie
,
his
diuinity
extending
it selfe
to
all
places
both
in
heauen
and
earth
,
being
euerlasting
,
infinite
,
incomprehensible
,
comprehending
and
contayning
all
things
by
his
diuine
power
&
maiesty
,
and
his
humanity
being
conteyned
,
seated
and
resting
locally
in
the
heauens
,
the
fulnes
of
the
God-head
dwelleth
in
the
same
,
not
being
so
conteyned
of
it
,
but
that
it
filleth
the
same
and
all
other
places
also
;
The
incomprehensiblenesse
of
which
vnseparable
coniunction
,
of
the
diuinity
and
humanity
of
our
Sauiour
:
Being
perfect
God
and
perfect
man
,
of
a
reasonable
soule
and
humane
flesh
subsisting
:
no
earthly
similitude
may
fitlier
serue
to
expresse
then
the
most
shining
and
glorious
body
of
the
Sun
,
the
body
wherof
God
hath
locally
set
in
the
firmament
,
to
giue
light
vnto
the
world
,
and
to
cherish
,
comfort
and
nourish
all
things
therein
,
with
his
heate
;
for
as
the
light
&
heate
remaine
by
the
diuine
ordinance
of
God
vnseparably
ioyned
to
the
body
of
the
Sun
,
which
by
the
true
power
of
God
is
placed
and
fixed
in
the
firmament
,
and
yet
with
his
light
and
heate
filleth
all
the
world
;
so
remaineth
the
diuinity
of
the
Sonne
of
God
vnseparably
ioyned
to
to
the
humanitie
,
locally
placed
and
seated
in
the
heauens
,
by
which
coniunction
he
is
not
letted
from
spreading
,
extending
and
filling
all
other
places
also
,
who
in
his
diuine
essence
,
power
and
great
maiesty
,
filleth
and
worketh
all
in
all
things
,
according
to
the
true
and
plaine
doctrine
of
holy
scripture
,
&
yet
the
humanity
according
to
the
proper
&
vnchangeable
nature
of
the
same
,
remaineth
vndoubtedly
seated
,
and
being
but
in
one
place
at
once
,
being
circumscriptible
,
locall
&
dwelling
in
heauen
,
from
whence
he
shall
come
in
most
triumphant
and
glorious
maner
,
to
iudge
both
the
quicke
&
the
dead
:
retaining
&
keeping
still
the
essentiall
properties
of
his
true
,
reall
,
naturall
body
,
hloding
and
occupying
but
one
place
at
once
,
his
diuinitie
ouerspreading
and
enlarging
it selfe
,
to
all
places
,
according
to
the
excellent
power
,
maiesty
and
essentiall
properties
of
the
same
.
Which
sweete
and
comfortable
doctrine
,
and
vndoubted
article
of
our
faith
,
the
doctrine
and
opinion
of
transubstantiation
and
consubstantiation
,
do
flatly
and
plainly
impugne
and
ouerthrow
,
as
before
hath
beene
shewed
,
by
which
doctrine
also
of
transubstantiation
,
the
truth
of
the
blessed
Sacrament
,
is
in
plaine
truth
denied
,
what
colours
,
pretences
,
shiftes
or
shewes
so
euer
be
made
to
the
contrary
:
for
how
can
there
bee
a
sacrament
of
Christs
precious
body
and
bloud
,
when
as
by
the
doctrine
of
the
church
of
Rome
the
elements
of
bread
and
wine
(
which
by
the
power
of
the
word
of
God
are
made
a
holy
sacrament
(
are
taken
away
&
changed
into
the
reall
naturall
flesh
and
bloud
of
Christ
,
and
after
which
change
nothing
but
the
very
substance
of
Christ
remaineth
,
and
hee
is
really
,
carnally
&
corporally
present
?
which
if
it
be
so
true
as
they
would
haue
it
,
&
as
they
with
fire
&
sword
would
force
euery
one
to
beleeue
,
then
must
Christs
reall
,
naturall
carnall
body
be
a
sacrament
of
his
body
,
and
not
the
elements
,
which
by
their
doctrine
haue
no
essence
or
being
at
all
,
but
by
the
power
of
the
word
are
transubstantiated
into
the
carnall
body
of
Christ
,
or
else
there
remaineth
no
Sacrament
at
all
,
which
for
shame
I
thinke
they
will
not
affirme
for
the
vndoubted
truth
is
,
that
the
substance
it selfe
of
Christs
body
and
the
Sacrament
of
the
substance
,
which
are
the
elementes
beeing
distinct
seuerall
things
,
cannot
so
be
changed
or
giue
place
the
one
to
the
other
,
that
one selfe
same
thing
should
be
both
:
seeing
the
true
nature
and
property
of
a
Sacrament
is
according
to
the
doctrine
of
holy
scripture
,
to
declare
,
offer
&
giue
to
all
the
faithfull
and
true
beleeuers
,
that
receiue
the
same
with
a
liuely
faith
,
another
thing
then
that
it selfe
is
both
in
shew
and
substance
,
or
else
it
should
nor
cannot
be
properly
a
Sacrament
:
for
a
Sacrament
,
as
the
diuines
do
terme
it
:
Is
a
visible
signe
,
What
a
Sacrament
is
.
substance
and
pledge
of
inuisible
grace
giuen
to
all
them
that
receiue
the
substance
of
the
elements
by
which
they
are
and
shall
be
made
partakers
of
the
inuisible
grace
,
offered
&
giuen
to
al
them
that
through
the
working
of
the
holy
Gghost
haue
a
true
faith
to
receiue
the
same
inuisible
grace
by
the
elements
,
as
the
sacrament
of
circumcision
,
and
the
passeouer
in
time
of
the
lawe
did
declare
,
giue
,
testifie
and
assure
vnto
al●
the
children
of
Abraham
the
beleeuing
Iewes
the
mercifull
promise
of
God
,
that
God
was
,
is
,
and
would
be
their
God
,
their
redeemer
and
deliuerer
,
from
sinne
and
Satans
power
for
euer
:
of
which
their
captiuity
vnder
sinne
and
Satan
,
their
thraldome
in
Egypt
,
from
whence
they
were
diliuered
was
a
figure
.
The
Sacrament
also
of
Baptisme
&
the
Lords
Supper
,
do
declare
,
giue
,
testifie
,
seale
vp
and
assure
through
the
vnspeakeable
working
of
the
holy
Ghost
,
vnto
all
the
true
beleeuers
,
in
Christ
,
their
full
and
perfect
deliuerance
from
sinne
and
Satans
power
,
their
participation
,
and
fruition
of
perfect
holinesse
in
Iesus
Christ
,
and
in
the
end
the
reward
of
euerlasting
life
,
purchased
▪
giuen
&
bestowed
by
his
meanes
and
for
his
sake
,
who
paied
the
price
of
their
redemption
:
of
all
which
the
true
beleeuers
are
made
partakers
in
the
instance
of
receiuing
the
outward
elements
in
Baptisme
&
the
Lords
Supper
,
through
the
working
of
the
holy
Ghost
in
them
,
and
vnfained
,
stedfast
&
true
faith
.
It
belongeth
not
therfore
to
any
sacrament
,
or
to
the
Sacrament
of
the
Lords
Supper
,
by
the
doctrine
of
Gods
word
,
that
the
elements
should
bee
changed
into
the
very
and
naturall
substance
of
that
whereof
it
is
a
sacrament
,
either
by
transubstantiation
or
consubstantiation
,
for
that
were
to
fetch
Christ
againe
from
aboue
,
and
giue
him
a
reall
,
naturall
or
supernaturall
corporall
presence
here
vpon
earth
,
and
so
to
make
him
be
in
all
places
at
once
,
contrary
to
the
true
nature
of
his
true
humane
body
,
and
contrary
to
the
doctrine
of
holy
scripture
,
which
teacheth
not
any
presence
of
Christ
on
earth
againe
in
his
humane
flesh
,
vntil
the
time
appointed
before
remembred
,
but
plainely
sheweth
the
contrary
:
declaring
further
,
that
as
many
as
come
to
this
sacrament
and
communion
of
the
precious
body
and
bloud
of
Christ
with
a
true
and
liuely
faith
,
fruitfull
in
true
repentance
and
in
a
vertuous
and
godly
life
,
the
holy
Ghost
worketh
in
them
a
lifting
vp
of
their
hearts
and
mindes
into
heauen
,
where
Christ
si●teth
at
the
right
hand
of
God
,
and
there
through
the
operation
of
the
same
Spirit
in
the
instance
of
receiuing
the
sacrament
,
they
receiue
,
apprehend
and
feede
vpon
,
in
a
true
,
vnfained
and
liuely
faith
,
the
true
reall
and
naturall
body
of
Iesus
Christ
the
sonne
of
God
,
whereby
their
bodies
and
soules
are
preserued
,
nourished
and
strengthened
,
to
the
attainment
of
euerlasting
life
by
his
changing
&
purging
all
their
corruptions
and
vncleannes
,
and
by
his
distributing
and
vniting
vnto
euery
of
them
the
true
properties
and
excellent
graces
of
his
naturall
holy
body
,
as
his
wisedome
,
righteousnesse
,
sanctification
and
redemption
,
all
which
is
as
truely
made
theirs
by
and
through
his
gracious
imputation
,
as
if
they
and
euery
of
them
had
in
their
owne
proper
nature
,
attained
vnto
,
and
fulfilled
the
same
,
of
which
excellent
graces
,
the
fruit
and
reward
shal
follow
of
glorification
and
life
eternall
.
Of
all
which
benefites
this
sacrament
and
the
sacrament
of
Baptisme
are
appointed
vnto
the
faithfull
to
be
as
tables
and
glasses
,
The
vse
of
the
Sacramen●
.
wherein
they
may
plainely
see
and
behold
all
the
great
mercies
of
God
towards
wretched
and
miserable
sinners
plainly
drawen
and
figured
,
that
whereas
the
word
doth
as
a
liuely
trumpet
sound
out
his
gracious
goodnesse
to
the
eares
of
the
faithfull
,
these
sacraments
do
serue
as
instruments
and
conduits
to
conuey
it
to
the
eies
,
taste
,
feeling
and
comfort
of
all
the
senses
:
so
that
when
their
bodies
are
made
partakers
of
the
sacrament
and
outward
elements
,
their
soules
in
the
same
instant
(
through
the
mightie
working
of
the
holy
Ghost
)
are
fed
by
the
inst●u●●nt
of
true
and
liuely
faith
,
with
the
most
holy
,
reall
,
natural
body
&
bloud
of
Christ
:
through
the
liuely
power
also
of
which
holy
spirit
they
are
moued
&
stirred
vp
to
giue
continuall
praise
,
honour
and
thankes
for
these
his
bountifull
mercies
,
&
rich
treasures
bestowed
vpon
them
:
For
in
this
sacrament
and
communion
of
the
body
and
bloud
of
Christ
there
is
shewed
,
declared
and
giuen
vnto
all
and
euery
of
the
faithfull
,
the
death
and
sufferings
of
Christ
,
the
participation
they
haue
with
him
,
and
all
the
benefites
which
they
receiue
by
his
passion
,
whereof
they
are
put
in
minde
in
this
sacrament
by
foure
Similitudes
.
First
,
by
breaking
and
receiuing
of
the
bread
.
Secondly
,
by
powring
foorth
and
drinking
of
the
wine
.
Thirdly
,
by
the
nourishment
which
their
bodies
receiue
by
these
elements
,
by
the
vnity
of
many
cornes
whereof
the
substance
of
the
bread
,
and
the
vnity
of
many
grapes
whereof
the
substance
of
the
wine
is
made
.
Fourthly
,
by
the
conuersion
that
these
elements
haue
into
the
substance
of
the
receiuers
.
By
the
breaking
and
receiuing
of
the
bread
,
and
by
the
powring
foorth
,
and
drinking
of
the
wine
,
the
faithfull
are
put
in
minde
of
the
death
,
passion
and
sufferings
of
Christ
,
whose
body
was
broken
both
before
&
on
the
Crosse
,
&
his
bloud
drawne
forth
&
shed
,
not
for
any
cause
of
his
owne
,
but
for
remission
of
their
sins
,
which
is
giuen
and
they
receiue
by
his
passion
,
for
;
by
the
nourishment
which
the
bodies
of
the
faithfull
haue
,
of
these
elements
they
are
put
in
minde
,
that
as
these
elements
do
in
the
vsing
and
receiuing
of
them
nourish
their
bodies
,
and
comfort
&
sustaine
their
naturall
flesh
&
bloud
,
being
the
outward
man
,
so
the
body
and
bloud
of
Christ
apprehended
and
receiued
through
the
working
of
the
holy
ghost
by
the
instrument
of
the
true
and
liuely
faith
of
the
receiuers
,
who
through
the
operation
of
the
same
spirit
,
do
by
their
faith
apprehend
and
feede
vpon
the
true
,
reall
and
naturall
body
of
Iesus
Christ
,
the
sonne
of
God
,
which
feedeth
&
nourisheth
their
bodies
and
soules
,
vnto
life
euerlasting
,
by
his
distributing
vnto
euery
of
them
according
to
his
gracious
imputation
,
the
true
,
reall
and
naturall
properties
of
his
vndefiled
body
and
bloud
,
as
his
wisedome
,
righteousnes
,
sanctification
,
and
redemption
,
his
holinesse
,
innocencie
,
his
perfect
and
full
satisfaction
of
the
lawe
of
God
,
his
incorruption
both
in
will
and
nature
,
his
suffering
and
satisfaction
of
the
wrath
and
iustice
of
God
,
due
vnto
vs
miserable
sinners
,
his
victorie
against
sinne
,
death
,
the
diuell
and
hell
,
his
glorification
and
eternall
happinesse
,
of
all
which
euery
of
the
faithfull
are
and
shall
be
as
verily
made
partakers
by
receiuing
this
heauenly
foode
the
bread
of
life
,
the
body
and
bloud
of
Christ
,
as
if
they
in
their
owne
persons
had
wrought
,
suffered
&
fulfilled
whatsoeuer
Christ
suffered
for
them
,
and
were
in
full
possession
of
the
reward
,
whereof
Christ
is
in
possession
,
and
hath
prepared
and
purchased
it
also
for
them
:
the
certainty
and
assurednesse
whereof
is
approued
vnto
euery
of
their
hearts
and
soules
by
the
stedfast
,
sure
and
vndoubted
promises
of
the
word
of
God
,
deliuered
by
Christs
owne
mouth
in
the
6.
of
Iohn
,
Iohn
.
6.
I
am
the
liuing
bread
which
came
downe
from
heauen
,
if
any
man
eate
of
this
bread
hee
shall
liue
for
euer
,
and
the
bread
which
I
giue
,
is
my
flesh
,
which
I
will
giue
for
the
life
of
the
world
:
verilie
,
verilie
,
I
say
vnto
you
,
except
you
eate
the
flesh
of
the
sonne
of
man
,
and
drinke
his
bloud
,
you
haue
no
life
in
you
;
whosoeuer
eateth
my
flesh
and
drinketh
my
bloud
hath
eternall
life
and
I
will
raise
him
vp
at
the
last
day
:
For
my
flesh
is
meate
indeede
,
and
my
bloud
is
drinke
indeed
.
I
am
the
bread
of
life
;
this
is
the
bread
which
commeth
downe
from
heauen
,
that
he
that
eateth
of
it
should
not
die
;
he
that
eateth
of
this
bread
shall
liue
for
euer
,
and
he
that
eateth
me
,
euen
he
shall
liue
by
me
,
he
that
eateth
my
flesh
,
and
drinketh
my
bloud
,
dwelleth
in
me
and
I
in
him
:
I
am
the
bread
of
life
,
he
that
commeth
vnto
me
shall
not
hunger
,
and
he
that
beleeueth
in
me
shall
not
thirst
:
and
this
is
the
will
of
him
that
sent
me
,
that
euerie
one
which
seeth
the
sonne
and
beleeueth
in
him
should
haue
euerlasting
life
,
and
I
will
raise
him
vp
at
the
last
day
:
Verilie
verilie
,
say
vnto
you
,
hee
that
beleeueth
in
me
hath
euerlasting
life
,
hee
that
beleeueth
in
me
though
he
were
dead
,
yet
shall
he
liue
,
and
whosoeuer
liueth
and
beleeueth
in
mee
,
shall
neuer
die
.
By
this
and
many
other
sweete
and
comfortable
promises
of
our
Sauiour
in
his
word
it
appeareth
plainly
,
that
life
is
promised
to
all
the
faithfull
and
true
beleeuers
:
And
seeing
by
our
Sauiours
owne
words
none
can
be
partakers
of
this
life
but
such
as
truely
eate
his
flesh
&
drink
his
bloud
,
it
must
needs
follow
that
truely
to
beleeue
in
Christ
,
is
truely
to
eate
his
flesh
&
drinke
his
bloud
,
and
that
without
true
faith
it
is
impossible
to
be
partaker
of
the
true
,
reall
&
naturall
flesh
and
bloud
of
Christ
.
To
bee
partaker
also
of
the
flesh
of
Christ
,
is
not
carnally
to
apprehend
&
feede
vpon
his
materiall
,
naturall
substance
,
for
in
that
sense
our
Sauiour
saith
,
his
flesh
profiteth
nothing
:
But
to
be
partaker
of
the
spirituall
graces
of
his
true
naturall
flesh
in
receiuing
his
precious
body
and
bloud
,
by
a
true
faith
,
as
before
,
which
is
the
very
precious
foode
whereby
the
soule
liueth
,
and
is
sustained
to
life
euerlasting
,
and
is
apprehended
onely
by
saith
,
whereby
also
Christ
is
said
truely
to
dwell
in
vs
,
and
we
in
him
:
and
therefore
all
the
wicked
and
vnbeleeuers
which
come
vnto
the
communion
of
the
body
&
bloud
of
Christ
,
are
refusers
,
mockers
and
despisers
of
his
body
and
bloud
,
and
by
receiuing
the
sacrament
vnworthily
,
doe
most
worthely
eate
and
drinke
their
owne
damnation
,
seeing
by
their
lacke
of
true
faith
and
beleefe
,
they
refuse
,
mocke
&
despise
,
yea
and
violently
th●ust
away
from
them
so
precious
a
treasure
as
the
body
and
bloud
of
Christs
is
,
and
come
not
with
reuerence
to
receiue
and
feede
vpon
the
same
by
a
true
&
liuely
faith
,
as
all
the
beleeuers
do
,
who
without
great
reuerence
and
dread
,
with
acknowledgment
of
their
owne
vnworthinesse
,
dare
not
presume
to
come
to
this
holy
table
of
the
Lord
,
and
communion
of
the
body
&
bloud
of
Christ
;
hauing
also
a
true
faith
working
by
charitie
,
fruitfull
in
true
repentance
and
in
a
vertuous
godly
life
,
which
they
haue
receiued
and
do
acknowledge
to
be
of
the
free
gift
of
God
through
the
vnspeakable
working
of
the
holy
Ghost
,
the
same
true
faith
in
euery
of
their
hearts
;
by
which
euery
of
them
doth
in
their
minde
and
soule
partake
and
feed
vpon
the
true
,
reall
and
naturall
body
&
bloud
of
Christ
seated
in
the
heauens
at
the
right
hand
of
God
,
whither
through
the
worke
of
the
holy
Ghost
,
and
by
their
true
faith
they
are
lifted
vp
in
the
very
instance
of
receuing
these
sacramental
elements
,
according
to
Christ
our
Sauiours
owne
institution
in
remembrance
of
his
death
and
passion
:
For
which
cause
euery
one
is
commanded
to
trie
and
examine
himselfe
whether
he
haue
this
gift
of
true
faith
;
which
is
required
to
be
the
instrument
&
meane
to
be
made
a
true
partaker
of
this
precious
body
and
bloud
:
and
by
the
body
and
bloud
of
the
spirituall
graces
of
the
same
,
whether
he
be
in
true
charitie
and
in
the
way
of
true
repentance
,
and
of
a
vertuous
and
godly
life
,
before
he
eate
of
this
bread
,
and
drinke
of
this
cuppe
,
lest
eating
&
drinking
of
this
holy
sacrament
vnworthily
,
because
he
commeth
without
true
faith
,
fruitfull
in
the
effects
aforesaid
,
he
put
from
himselfe
,
and
be
a
mocker
,
also
a
despiser
of
the
precious
treasure
of
Christs
,
reall
naturall
flesh
and
bloud
offered
by
these
sacramentall
elements
of
bread
and
wine
:
and
so
wo●th●ly
plucke
vpon
himselfe
his
owne
iust
damnation
in
as
much
as
by
lacke
of
true
faith
he
hath
not
receiued
but
refused
and
despised
the
rich
ieweli
that
was
offered
whereby
Christ
would
haue
dwelt
in
him
and
he
should
haue
dwelt
in
Christ
for
euer
,
according
to
his
most
mercifull
promise
made
in
his
word
.
By
the
similitude
of
vnion
of
many
cornes
and
many
grapes
in
these
sacramental
elements
,
the
faithful
are
put
in
minde
,
that
as
the
bread
which
they
receiue
and
eate
in
the
sacrament
was
made
of
many
cornes
,
and
by
the
liquor
of
water
kneaden
into
dowe
,
and
yet
is
but
one
bread
:
and
as
the
wine
was
made
of
the
iuice
of
many
grapes
,
and
yet
is
but
one
wine
:
so
they
that
receiue
and
eate
Christs
body
and
drinke
his
bloud
by
a
true
and
liuely
faith
,
watered
with
the
liquor
of
godly
and
true
charity
,
are
made
one
body
and
one
flesh
with
him
,
as
liuely
members
,
and
fruitfull
branches
of
his
mysticall
body
the
Church
,
wich
is
the
whole
companie
of
Gods
children
which
are
in
heauen
and
in
earth
;
of
which
fellowship
and
mysticall
body
these
elements
are
a
sacrament
as
well
as
of
his
naturall
body
,
declaring
the
perfect
coniunction
which
all
the
faithful
of
the
church
militant
here
on
earth
,
haue
with
their
fellowe
members
the
church
triumphant
,
together
with
their
head
Iesus
Christ
,
who
all
make
but
one
body
of
Christ
,
being
compact
&
knit
together
to
him
as
to
their
head
,
according
as
the
Apostle
Saint
Paul
affirmeth
in
the
1.
to
the
Corinthians
,
cap.
10.
The
cup
of
blessing
which
we
blesse
is
it
not
the
communion
of
the
b●o●d
of
Christ
?
The
bread
which
we
breake
,
is
it
not
the
communion
of
the
body
of
Christ
?
For
we
that
are
manie
are
one
bread
and
one
bodie
,
because
we
all
are
partakers
of
one
bread
.
In
the
12.
chapter
of
the
same
epistle
he
saith
For
as
the
bodies
is
one
,
and
hath
manie
members
,
and
all
the
members
of
the
bodie
which
is
〈◊〉
,
th●ugh
they
bee
manie
,
yet
are
but
one
body
,
euen
so
is
Christ
:
for
by
one
spirit
we
be
all
baptized
into
one
body
,
whether
we
be
Iewes
or
Grecians
,
bond
or
free
,
and
haue
beene
all
made
to
drinke
into
one
spirit
.
Therefore
if
one
member
suffer
all
suffer
with
it
,
if
one
member
bee
had
in
honour
all
the
members
reioyce
with
it
.
Now
you
are
the
body
of
Christ
and
members
for
your
part
.
By
which
words
the
Apostle
sheweth
that
all
the
faithfull
both
in
heauen
&
in
earth
make
but
one
mystical
body
of
Christ
,
and
that
the
whole
Church
together
make
but
one
Christ
,
being
all
in
particular
the
seuerall
members
of
his
said
mystical
body
,
wherof
he
himse●fe
is
the
head
:
of
which
firme
and
stedfast
coniunction
,
Baptisme
&
the
Lords
supper
are
an
effectuall
declaration
and
resemblance
,
and
perfect
seales
of
assurance
to
all
the
faithfull
:
for
by
Baptisme
is
declared
their
new
birth
into
one
spirit
,
and
by
their
participation
of
the
body
and
bloud
of
Christ
is
manifestly
,
shewed
,
opened
,
sealed
&
assured
vnto
them
their
newe
planting
&
incorporating
into
Christs
body
,
who
b●●ng
made
liuely
members
of
the
same
,
they
are
guided
,
gouerned
and
ruled
by
one selfe
same
spirit
of
Christ
,
according
as
the
Apostle
affirmeth
in
the
4.
chapter
of
the
epistle
to
the
Eph●sians
,
There
is
one
body
and
one
spirit
,
euen
as
you
are
called
in
one
hope
of
your
vocation
.
There
is
one
Lord
,
one
faith
,
one
Baptisme
,
one
God
&
father
of
all
,
which
is
aboue
all
,
through
all
,
and
in
you
all
.
That
we
be
henceforth
no
more
children
,
wauering
and
caried
about
with
euery
winde
of
doctrine
by
the
deceit
of
men
and
craftines
,
whereby
they
lie
in
waite
to
deceiue
;
but
let
vs
follow
the
truth
in
loue
,
and
in
all
things
grow
vp
vnto
him
which
is
the
head
,
that
is
,
Christ
,
by
whom
all
the
body
being
coupled
and
knit
together
by
euery
ioynt
for
the
furniture
thereof
,
according
to
the
effectuall
power
which
is
in
the
measure
of
euery
part
receiueth
increase
of
the
body
vnto
the
edifying
of
it selfe
in
loue
,
till
we
all
meete
together
in
the
vnity
of
faith
and
knowledge
of
the
S●nne
of
God
,
vnto
a
perfect
man
,
and
vnto
the
measure
of
the
age
of
the
fulnes
of
Christ
:
And
in
Gal.
3.
it
is
thus
said
:
For
yee
are
all
the
Sonnes
of
God
by
faith
in
Christ
Iesus
for
all
yee
that
are
Baptized
into
Christ
haue
put
on
Christ
.
By
which
words
the
Apostle
noteth
,
that
all
the
whole
church
are
but
as
one
man
in
Christ
Iesus
,
making
but
one
mysticall
body
of
Christ
,
whereof
the
sacraments
of
Baptisme
and
the
Lords
Supper
,
are
a
declaration
,
resemblance
,
testimony
&
perfect
seale
of
assurance
;
so
that
Christ
being
now
head
of
his
church
,
and
the
Church
,
which
is
the
company
of
the
faithfull
,
being
made
one
body
with
him
,
he
nourisheth
and
feedeeth
all
and
euery
member
of
the
same
,
and
through
the
worke
&
grace
of
his
holy
spirit
,
ioyneth
them
together
by
their
particular
ioints
so
that
euery
part
hath
his
iust
proportion
of
foode
,
that
at
length
through
the
vertue
receiued
&
extended
from
him
,
as
from
their
head
,
euery
part
may
grow
vp
to
perfection
:
in
which
communion
and
fellowship
of
the
members
of
Christ
together
with
their
head
,
great
comfort
is
laide
vp
to
a
true
Christian
soule
:
For
as
the
Apostle
saith
,
if
one
member
suffer
,
all
suffer
with
it
,
and
if
one
member
be
had
in
honour
,
all
the
members
reioyce
with
it
;
because
that
which
is
comfort
and
honour
to
one
,
is
comfort
and
honour
vnto
all
,
in
asmuch
as
all
be
made
partakers
therof
through
Christ
their
head
,
who
by
the
lace
of
loue
hath
vnited
and
fast
ioyned
them
one
with
another
,
and
coupled
them
all
to
himselfe
,
through
his
exceeding
charitie
,
spreading
it selfe
and
ouershadowing
them
all
,
that
in
all
good
things
,
as
also
in
their
euill
afflictions
and
sorrowes
Christ
himselfe
with
all
his
members
do
partake
and
common
together
,
according
as
by
himselfe
is
affirmed
in
his
word
,
that
whatsoeuer
is
done
to
the
least
&
lowest
of
his
members
in
his
said
mysticall
body
,
be
it
good
or
euill
,
it
is
done
vnto
him
,
he
being
the
head
of
that
body
from
whence
euery
member
draweth
his
life
and
feeling
:
for
how
can
a
man
offend
the
least
part
of
the
body
,
being
a
liuely
and
quicke
member
,
and
the
whole
body
and
head
not
feele
it
:
and
what
suffereth
the
furthest
part
of
the
foot
that
the
whole
body
and
head
suffereth
not
,
seeing
that
it
is
the
head
that
giueth
m●tion
sense
and
perfect
feeling
to
all
the
body
&
euery
member
of
the
same
?
and
what
suffereth
the
furthest
,
lowest
and
least
part
of
the
foot
that
the
whole
body
and
head
suffereth
not
:
and
what
benefite
also
can
be
done
vnto
any
litle
part
of
the
foot
,
in
which
all
the
body
,
and
specially
the
head
,
taketh
not
comfort
and
reioyceth
?
So
then
if
any
one
member
be
feeble
and
weake
in
faith
,
yet
the
churches
faith
,
which
is
the
company
of
all
the
faithfull
ioyned
to
and
with
their
head
is
stable
,
and
assured
strong
:
and
if
the
repentance
of
some
one
member
be
suddaine
,
small
and
short
,
yet
the
repentance
and
sorrowes
of
the
church
ioyned
with
her
head
,
is
plentifull
,
deepe
,
large
and
sufficient
,
whereof
this
short
and
suddaine
repentant
,
this
poore
and
little
but
yet
truly
greeued
member
hath
communion
:
if
the
loue
and
charitie
of
any
one
member
be
languishing
and
faint
,
but
yet
true
and
vnfained
,
yet
the
loue
of
the
church
and
spouse
and
head
of
the
church
,
whereunto
that
member
with
all
the
rest
is
laced
and
lincked
,
is
infinite
exceeding
feruent
and
strong
,
of
whose
infinite
loue
,
the
weakest
&
feeblest
hath
as
full
partaking
&
communion
as
the
strongest
lastly
,
if
any
one
member
bee
spotted
and
stained
,
and
defiled
with
the
filthines
of
sinne
,
yet
the
head
and
rest
of
the
members
to
which
it
is
ioyned
by
a
true
though
neuer
so
little
and
weake
faith
,
and
in
whom
it
reioyceth
through
the
bond
of
true
and
vnfained
loue
,
though
neuer
so
languishing
,
faint
and
cold
loue
,
springing
of
that
weake
,
and
yet
true
faith
;
this
head
,
I
say
,
Iesus
Christ
,
through
whom
it
hath
communion
with
the
rest
of
the
members
,
and
partaketh
of
all
that
the
head
and
the
rest
of
the
members
haue
from
the
head
,
are
faire
and
beautifull
:
by
which
faith
and
loue
,
flowing
of
the
same
,
through
the
speciall
and
alone
working
of
the
holy
Ghost
,
whatsoeuer
the
head
or
any
of
the
members
haue
had
,
haue
,
or
shall
haue
by
distribution
of
grace
,
from
the
head
,
is
made
common
to
the
beautifying
of
the
weakest
,
feeblest
,
the
most
defiled
and
fowlest
member
:
for
so
the
head
hath
distributed
to
all
the
members
to
helpe
one
another
,
that
the
most
honest
parts
doe
couer
,
keepe
,
and
honour
the
lesse
honest
,
according
as
the
Apostle
affirmeth
.
To
all
the
true
beleeue●s
then
that
haue
true
faith
,
true
charitie
,
&
true
honesty
without
hypocrisie
,
though
neuer
so
weake
,
cold
,
and
smal
in
comparison
of
others
,
the
faith
,
the
charitie
,
the
prayers
,
the
fastings
,
the
almes
deeds
,
the
vertue
,
the
temperance
,
the
patience
,
the
chastitie
,
the
cleannes
the
weakenes
the
broth●●ly
kindnes
,
the
loue
,
and
whatsoeuer
else
may
be
named
of
the
benefits
and
graces
of
the
head
our
Sauiour
Iesus
Christ
,
or
distributed
by
him
,
by
any
speciall
grace
,
to
the
beautifying
of
any
the
members
,
redoundeth
to
the
comfort
,
benefitting
,
and
honesting
of
the
least
,
and
lowest
of
the
faithfull
in
the
mysticall
body
of
Christ
.
For
what
grace
or
benefit
can
bee
in
the
head
,
whereof
all
the
members
receiue
not
comfort
,
seing
they
are
made
partakers
therof
▪
To
conclude
,
such
is
the
comfort
of
the
least
and
lowest
of
the
faithfull
in
this
mysticall
body
of
Christ
,
that
no
penne
nor
tongue
in
this
life
,
can
serue
to
expresse
it
,
neither
any
heart
able
fully
to
conceiue
it
;
the
full
knowledge
and
feeling
whereof
,
is
laid
vp
for
the
life
to
come
,
forasmuch
as
no
hea●t
is
strong
nor
large
enough
to
conceiue
or
beare
the
ioy
thereof
in
this
mortall
life
.
Out
of
which
mysticall
body
,
being
the
holie
church
of
God
,
the
spouse
and
bodie
of
Christ
,
flesh
of
his
flesh
,
and
bone
of
his
bones
,
there
is
no
saluation
,
forgiuenes
of
sinne
,
or
soules
health
to
bee
found
,
hoped
or
looked
for
;
and
in
this
bodie
whereof
Christ
is
the
head
,
there
is
no
condemnation
to
any
the
faithfull
and
true
beleeuers
,
how
greeuous
soeuer
their
sinnes
seeme
vnto
them
:
so
that
if
Satan
doe
summon
any
of
them
,
to
answere
for
their
debts
and
sinnes
,
in
that
the
wife
is
no
person
to
be
sued
,
but
the
husband
,
euery
of
the
faithfull
may
wel
bid
him
enter
his
action
against
their
husband
Christ
,
and
he
will
make
him
a
sufficient
answere
:
for
being
once
knit
by
a
true
&
liuely
faith
vnto
this
head
,
and
body
of
Christ
,
there
shall
no
sinne
so
farre
preuaile
,
as
to
haue
full
dominion
ouer
them
,
and
be
able
euer
to
separate
them
from
the
loue
,
fauour
,
grace
,
benefits
and
mercies
of
God
,
which
are
in
Christ
Iesus
,
both
for
that
they
haue
communion
,
partaking
and
fellowship
of
Christ
himselfe
,
and
of
all
the
benefits
of
his
suffering
and
passion
being
made
partakers
also
of
all
his
vertues
and
graces
,
and
through
him
,
of
all
the
good
,
vertues
,
and
holinesse
distributed
or
to
bee
distributed
by
him
,
to
all
or
any
member
that
euer
hath
beene
,
is
,
or
shal
be
,
of
his
said
mysticall
body
the
church
;
so
that
the
whole
church
doth
still
pray
for
them
by
Christs
commandement
,
Forgiue
vs
our
sinnes
,
lead
vs
not
into
temptation
,
deliuer
vs
from
euill
;
yea
Christ
himselfe
being
their
head
,
their
redeemer
,
their
Sauiour
,
their
onely
stay
,
and
cause
of
al
this
comfort
,
doth
pray
for
them
,
and
whatsoeuer
is
euill
in
them
,
that
hee
taketh
away
,
and
whatsoeuer
is
good
in
them
,
that
he
taketh
and
distributeth
amongst
them
,
and
through
his
owne
vertue
and
power
purgeth
and
cleanseth
them
from
all
their
vncleannes
,
&
filthines
both
of
body
and
soule
,
being
true
members
of
his
said
mystical
body
,
as
all
and
euery
one
is
indeed
,
and
without
all
doubt
,
hauing
neuer
so
little
of
true
saith
,
which
faith
is
not
as
a
cause
,
but
as
a
certificate
or
instrument
giuen
them
of
God
,
whereby
the
faithfull
themselues
may
bee
certaine
of
their
good
husband
Christ
,
and
therefore
when
their
conscience
feeleth
it selfe
●●●quieted
for
feare
of
Gods
iudgement
against
sinne
,
they
may
in
no
wise
looke
vpon
the
worthines
and
sufficiencie
of
their
own
faith
,
because
they
neuer
belee●e
so
fully
and
sufficiently
as
they
should
and
ought
to
beleeue
;
but
onely
let
them
looke
on
Gods
grace
,
eternall
mercy
,
and
peace
in
Christ
,
so
shal
they
be
at
quiet
when
they
looke
for
their
saluation
,
altogether
out
of
themselues
,
in
Gods
mercy
in
Christ
Iesus
;
in
whose
lap
if
they
rest
their
head
,
then
are
they
happie
and
shall
find
quietnes
indeed
.
The
other
part
of
the
communion
which
the
members
of
Christs
mysticall
body
haue
,
and
ought
to
haue
one
with
another
,
is
touching
the
temporal
blessings
of
this
present
life
,
who
being
all
laced
and
knit
together
by
the
bond
of
true
charity
,
they
doe
,
and
are
at
all
times
readie
to
communicate
,
for
the
mutuall
helpe
and
comfort
one
of
an
other
,
all
such
temporall
blessings
as
God
hath
bestowed
vpon
them
for
the
vse
and
necessitie
of
their
life
,
as
to
pray
one
for
another
,
to
helpe
,
comfort
,
and
counsell
one
another
,
in
all
things
needfull
,
either
for
soule
or
body
,
to
minister
to
the
necessities
one
of
another
,
in
a
franke
&
liberall
distribution
of
almes
deedes
,
according
to
such
measure
as
God
hath
dealt
to
euery
one
:
a
power
and
abilitie
to
helpe
and
releeue
such
as
are
in
need
,
misery
,
or
want
,
either
by
pouertie
,
sicknes
,
imprisonment
,
or
banishment
:
by
which
outward
deeds
of
charitie
,
their
faith
and
loue
to
God
is
witnessed
and
declared
;
as
on
the
contrary
,
by
their
couetousnes
,
hardnesse
of
heart
,
and
vnmercifulnes
to
the
poore
,
they
giue
plaine
witnesse
and
testimonie
,
they
neither
loue
nor
beleeue
in
God
,
what
florish
or
boasting
soeuer
they
make
to
the
contrary
,
according
as
Saint
Iohn
affirmeth
in
his
first
epistle
,
and
3.
chap.
saying
,
My
little
children
,
let
vs
not
loue
in
word
,
neither
in
tongue
onely
,
but
in
deede
,
and
in
truth
:
&
whosoeuer
hath
this
worlds
goods
&
seeth
his
brother
haue
need
,
and
shutteth
vp
his
compassion
from
him
,
how
dwelleth
the
loue
of
God
in
him
?
be
loued
let
vs
loue
one
another
,
for
loue
commeth
of
God
,
and
euery
one
that
loueth
is
borne
of
God
,
and
knoweth
God
;
hee
that
loueth
not
,
knoweth
not
God
,
for
God
is
loue
.
In
this
appeare●h
the
loue
of
God
towards
vs
,
because
God
sent
his
onely
begotten
son
into
the
world
,
that
we
might
liue
through
him
:
herein
is
loue
,
not
that
we
loued
God
but
that
he
loued
vs
first
,
and
sent
his
sonne
to
be
a
reconciliation
for
our
sinnes
:
beloued
,
if
God
so
loued
vs
,
we
ought
also
to
loue
one
another
;
no
man
hath
seene
God
at
any
time
,
if
wee
loue
one
another
,
God
dwelleth
in
vs
,
and
his
loue
is
perfect
in
vs
:
God
is
loue
,
and
hee
that
dwelleth
in
loue
,
dwelleth
in
God
,
and
God
in
him
;
we
loue
him
because
hee
loued
v●
first
:
if
any
man
say
he
loue
God
,
and
hate
his
brother
,
he
is
a
lier
,
for
how
can
hee
that
loueth
not
his
brother
whom
hee
hath
seene
,
loue
God
whom
he
hath
not
seene
?
and
this
commandement
haue
we
of
him
,
he
that
loueth
God
,
should
loue
his
brother
also
.
By
this
instruction
of
the
Apostle
in
this
epistle
it
appeareth
that
it
is
a
false
,
lying
,
and
vaine
boasting
of
any
man
,
to
say
hee
loueth
and
beleeueth
in
God
truly
,
when
hee
shuteth
vp
all
his
compassion
from
the
helpe
of
mankind
,
which
beare
the
image
of
God
in
the
person
of
our
Sauiour
Christ
,
which
was
both
God
and
man
,
who
presenteth
himselfe
to
vs
to
bee
beloued
in
them
which
beare
the
image
of
his
manhood
.
For
no
man
can
truly
say
he
hartely
loueth
the
father
,
but
hee
must
also
loue
the
sonne
;
and
although
the
sonne
be
naughtie
,
and
vnthriftie
,
yet
for
his
fathers
sake
hee
must
helpe
to
better
him
,
and
euen
lament
and
bee
sorry
for
the
sonnes
wickednes
,
euen
so
much
the
rather
,
seing
God
hath
appointed
,
and
by
his
holy
ordinance
commaunded
that
whatsoeuer
any
true
Christian
man
is
,
or
whatsoeuer
hee
hath
,
hee
should
thankfully
receiue
it
as
of
the
free
bountie
and
gift
of
God
,
who
himselfe
is
the
fountaine
and
full
treasure
of
all
good
things
,
the
onely
author
and
giuer
of
euery
good
and
perfect
gift
,
giuing
and
distributing
to
euery
one
of
the
abundance
of
his
riches
&
treasures
;
to
this
end
and
purpose
,
that
each
should
communicate
to
other
,
of
the
goods
they
haue
receiued
,
for
the
supply
of
each
others
want
and
necessitie
:
For
which
cause
euery
true
Christian
man
must
loue
good
men
in
Christ
,
and
euill
men
for
Christes
sake
,
who
so
loued
vs
when
wee
were
his
enemies
,
that
he
gaue
vp
of
his
own
life
for
our
redemption
;
let
him
embrace
the
one
because
they
are
good
,
the
other
neuerthelesse
to
make
them
good
,
let
him
forgiue
and
pray
for
his
enemies
,
persecutors
&
slanderers
,
that
God
would
turne
their
harts
,
open
their
blind
eies
,
and
giue
them
true
knowledge
of
himselfe
his
word
&
commandements
:
in
whose
nature
let
him
see
and
behold
,
as
in
a
glasse
,
the
image
of
his
own
crookednes
&
corruption
;
for
there
is
no
man
so
mad
,
cruell
,
furious
,
or
hard
hearted
,
but
all
other
as
of
themselues
are
as
farre
wide
from
God
as
hee
;
so
that
euery
man
which
escapeth
the
filthinesse
and
corruption
of
the
wicked
and
vngodly
,
may
thanke
God
that
keepeth
him
by
his
grace
from
that
or
the
like
impietie
,
as
for
example
,
thou
seest
a
man
that
is
a
theefe
,
a
whoremonger
,
and
an
hereticke
,
or
idolator
,
there
thou
seest
euen
thine
owne
image
and
picture
,
for
if
God
keepe
thee
not
of
his
mercifull
grace
and
goodnes
,
out
of
such
vices
,
thou
wouldest
be
euen
as
euill
and
bad
as
he
,
and
seeing
thou
art
not
such
a
one
,
glory
in
God
,
and
not
in
thy selfe
,
hate
not
,
nor
bee
not
angry
with
those
which
are
diseased
in
sinne
,
no
more
than
a
faithfull
physition
hateth
a
sicke
man
,
but
rather
lament
and
bee
sorrie
for
their
euils
,
be
thou
an
enemie
onely
vnto
sinne
and
vice
;
the
greater
the
disease
is
,
the
more
care
will
true
charity
haue
to
remoue
it
is
he
an
adulterer
,
or
hath
he
committed
sacriledge
,
or
is
he
a
Iew
,
Turke
,
Heretike
,
or
Infidel
?
hate
the
adulterie
,
sacriledge
,
heresie
,
idolatrie
,
and
infidelitie
of
the
man
,
and
seeke
to
remoue
,
purge
,
and
cleanse
these
vices
,
wherewith
the
man
is
defiled
,
and
wherin
he
is
wrapped
and
entangled
through
his
owne
fault
;
so
that
the
man
may
bee
saued
which
God
made
,
let
euery
true
Christian
wil
well
,
wish
well
,
and
doe
well
vnto
all
men
vnfainedly
,
not
hurting
them
which
haue
diserued
it
,
but
doing
good
to
them
which
haue
not
diserued
it
,
according
to
the
instruction
of
the
Apostle
,
Gal.
6.
&
Ro.
12.
Whilst
we
haue
time
let
vs
do
good
vnto
all
men
,
especially
vnto
those
which
are
of
the
houshould
of
faith
.
Therefore
if
thine
enemy
hunger
,
seed
him
,
if
he
thirst
,
giue
him
drinke
,
for
in
so
doing
,
thou
shalt
heape
coles
of
fire
vpon
his
head
.
Be
not
ouercome
of
euill
,
but
ouercome
euill
with
good
.
For
a
true
Christian
man
must
bee
glad
and
reioyce
for
all
mens
commodities
as
for
his
owne
,
and
so
to
take
to
heart
and
be
sorrie
for
an
other
mans
harmes
,
as
if
they
had
fallen
vpon
himselfe
,
and
to
weepe
with
them
that
weepe
,
and
to
ioy
in
all
maner
good
things
with
them
that
reioyce
,
as
the
same
Apostle
also
teacheth
.
He
must
not
thinke
with
himselfe
after
the
fashion
of
the
worldlings
,
and
wicked
men
,
what
haue
I
to
doe
with
this
fellow
?
he
is
a
man
vnknowne
to
mee
,
hee
is
a
stranger
,
hee
neuer
did
ought
for
mee
,
hee
hath
hurt
mee
some
times
,
but
hee
neuer
did
me
good
:
hee
must
,
I
say
,
thinke
none
of
these
things
,
but
remember
onely
what
Christ
hath
done
for
thee
,
who
willeth
his
kindnes
shewed
towards
thee
,
should
be
requited
,
not
in
himselfe
,
which
thou
canst
not
,
nor
shalt
not
bee
able
to
doe
;
but
to
shew
such
kindnes
for
his
sake
towards
all
men
,
as
hee
requireth
of
thee
,
distributing
of
such
bodily
or
ghostly
goods
as
he
hath
giuen
thee
to
the
releefe
of
others
necessities
,
euen
to
the
vttermost
of
thine
abilitie
.
For
so
doth
the
holy
scripture
teach
euery
christian
man
,
in
many
places
of
the
same
,
as
Luke
3.
v.
11.
Let
him
that
hath
two
coates
parte
with
him
that
hath
none
,
and
he
that
hath
meate
let
him
doe
likewise
:
by
which
two
examples
of
food
and
rayment
,
the
faithfull
are
warned
by
a
common
care
and
indeuour
,
and
by
a
particular
speciall
care
in
euery
one
to
prouide
,
that
the
necessities
and
wants
of
the
poore
be
holpen
,
and
supplied
,
according
as
God
shall
haue
delt
to
them
a
portion
of
abilitie
to
doe
it
,
for
so
is
it
commaunded
in
other
plac●
of
the
scripture
,
as
in
the
1.
of
Tim.
the
6.
chap.
Charge
them
which
are
rich
in
the
world
,
that
they
be
readie
to
giue
,
and
glad
to
distribute
,
l●ying
vp
in
store
for
themselues
a
good
foundation
against
the
time
to
come
,
that
they
may
attaine
eternall
life
and
Math.
6.
Lay
not
vp
for
your selues
treasures
the
vpon
earth
,
where
the
rust
and
moth
doth
corrupt
,
and
where
theeues
breake
through
and
steale
,
but
lay
vp
for
your selues
treasures
in
heauen
,
where
neither
rust
nor
moth
doth
corrupt
,
and
where
theeues
doe
not
breake
through
and
steale
.
&
Math.
7.
Whatsoeuer
you
would
that
men
should
doe
to
you
,
euen
to
doe
you
vnto
them
,
for
this
is
the
law
and
the
Prophets
.
&
,
Luke
.
12.
Sell
that
you
haue
,
and
giue
almes
,
make
you
bagges
which
waxe
not
old
,
a
treasure
that
neuer
can
faile
in
heauen
,
where
no
theefe
commeth
,
nor
moth
corrupteth
:
and
according
as
God
had
commanded
in
his
law
,
that
a
mercifull
respect
,
and
diligent
care
should
bee
had
of
the
poore
,
so
holy
Toby
in
his
8.
chapter
giueth
this
instruction
to
his
sonne
,
Giue
almes
of
thy
goods
,
and
turne
neuer
thy
face
from
the
poore
,
and
then
the
face
of
the
Lord
shall
neuer
bee
turned
away
from
thee
:
bee
mercifull
after
thy
power
,
if
thou
hast
much
,
giue
plentiouslie
,
and
if
thou
hast
little
,
do●
thy
diligence
,
gladly
to
giue
of
that
little
,
for
so
gatherest
thou
thy selfe
a
good
reward
against
the
day
of
necessitie
,
and
in
the
second
to
the
Corinth
.
the
9.
chap.
it
is
thus
written
:
He
that
soweth
sparingly
,
shall
reape
also
sparingly
,
and
he
that
soweth
liberally
,
shal
reape
also
liberally
;
as
euerie
man
wisheth
in
his
hart
,
so
let
him
giue
,
not
grudgingly
or
of
necessitie
,
for
God
loueth
a
cheerefull
giuer
and
:
in
13.
to
the
Hebrewes
,
the
16.
verse
,
it
is
said
,
to
doe
good
and
to
distribute
,
forget
not
;
for
with
such
sacrifices
God
is
pleased
:
&
Pro.
20.
he
that
hath
mercie
vpon
the
poore
lendeth
vnto
the
Lord
,
and
the
Lord
will
recompence
him
that
which
he
hath
giuen
.
By
all
which
places
and
many
other
in
holie
scripture
it
appeareth
what
loue
,
tender
care
and
compassion
by
the
ordinance
and
commandement
of
God
is
appointed
to
bee
had
and
shewed
vppon
such
as
are
in
miserie
and
want
.
By
which
kinde
of
Communion
and
bond
of
charitie
,
all
mankinde
without
exception
are
vnited
and
knit
together
;
but
of
the
first
none
can
or
may
be
partakers
but
onely
the
faithfull
,
which
are
the
elect
and
chosen
children
of
God
,
the
true
members
of
the
Church
,
ioyned
to
their
head
Iesus
Christ
,
among
which
company
all
the
members
are
so
compact
,
vnited
&
knit
together
,
that
all
make
but
one
bodie
of
Christ
,
and
therefore
ought
thus
to
thinke
one
of
another
;
he
is
my
brother
&
coheire
in
Christ
,
a
member
of
the
same
bodie
,
redeemed
with
one
bloud
,
a
fellowe
in
the
common
faith
,
called
to
the
very
same
grace
&
felicity
of
the
life
to
come
:
how
can
any
then
that
is
a
true
member
of
Christ
,
of
which
body
thou
professest
thy selfe
also
a
member
,
be
a
stranger
vnto
thee
,
to
whom
thou
art
coupled
with
so
many
bonds
of
vnitie
?
And
as
concerning
the
outward
goods
of
this
life
,
the
godly
,
and
true
members
of
christ
,
in
whose
harts
alone
this
true
charitie
is
rooted
by
and
through
the
working
of
the
holy
ghost
do
and
ought
to
be
readie
at
all
times
to
make
partakers
not
only
their
frends
and
such
as
be
of
the
houshold
of
faith
,
but
euen
the
wicked
and
vnbeleeuers
,
their
enemies
persecutors
and
slanderers
,
distributing
of
the
outward
goods
of
this
life
vnto
all
men
in
generall
,
as
their
prayers
,
their
counsell
,
helpe
and
comfort
,
their
reliefe
,
charitie
&
almes
,
whose
prayer
for
the
vngodly
concerning
the
outward
and
temporall
blessings
of
this
worlde
,
God
hath
shewed
by
manie
examples
in
his
word
,
that
he
hath
both
heard
and
graunted
,
as
at
the
prayers
of
Moises
and
Aaron
,
hee
remoued
the
plagues
from
Pharao
,
at
the
prayers
of
the
Prophet
of
God
,
the
dried
hand
of
Ieroboam
was
restored
to
his
former
strength
;
and
so
will
GOD
still
heare
the
prayers
of
his
children
for
the
vngodly
,
so
farre
as
it
standeth
with
his
good
pleasure
and
aduancement
of
his
owne
glorie
;
commanding
his
children
not
to
bee
like
the
wicked
and
vngodly
to
doe
good
onely
in
respect
of
reward
,
or
for
some
speciall
bond
of
alliance
or
friendship
,
as
our
Sauiour
affirmeth
that
the
Publicans
&
vnbeleeuers
doe
.
Mat.
5.
For
if
you
loue
them
which
loue
you
what
reward
haue
you
,
doe
not
the
Publicans
euen
the
same
?
and
if
you
be
friendly
to
your
brethren
onelie
,
what
singular
thing
doe
you
,
do
not
euen
the
Publicans
likewise
?
but
I
say
vnto
you
,
loue
your
enemies
,
blesse
them
that
curse
you
,
do
good
to
them
that
hate
you
,
and
pray
for
them
that
hurt
you
and
persecute
you
,
giue
to
him
that
asketh
,
and
from
him
that
would
borrowe
of
thee
turne
not
away
thy
face
,
that
you
may
bee
the
childr●n
of
your
father
which
is
in
heauen
,
for
he
maketh
his
sunne
to
shine
vpon
the
euill
and
vpon
the
good
,
and
sendeth
raine
on
the
the
iust
and
on
the
vniust
,
yee
shall
therefore
bee
perfect
as
your
heauenly
father
is
perfect
:
&
thus
our
sauiour
hath
shewed
by
this
his
commandement
what
the
true
rule
of
charitie
is
,
by
which
his
children
are
vnited
and
knit
togither
,
euen
in
all
things
both
bodily
and
ghostly
to
communicate
&
participate
one
with
another
,
seeing
from
the
outward
bodily
participation
he
hath
not
separated
the
wicked
and
vnbeleeuers
,
but
hath
first
lincked
and
tied
them
also
to
his
owne
children
in
the
outward
participation
of
the
goods
of
this
life
.
By
which
doctrine
all
the
children
of
God
are
put
in
minde
that
they
must
suffer
nothing
to
let
or
hinder
their
charitie
in
any
the
outward
things
&
temporall
blessings
before
mentioned
,
but
euen
to
be
liberall
,
pitifull
&
compassionate
vnto
all
,
for
that
they
are
of
the
same
kinde
and
flesh
with
them
:
&
yet
neuerthelesse
to
haue
their
mindes
and
eies
of
their
soules
lifted
vp
higher
to
that
communion
and
participation
which
they
haue
of
all
things
with
their
brethren
,
the
true
members
of
the
holie
and
vndefiled
bodie
of
Christ
,
who
is
their
head
:
so
that
whatsoeuer
is
bestowed
vpon
any
one
member
,
it
redoundeth
to
the
whole
bodie
,
and
from
thence
vnto
the
head
,
and
the
head
of
Christ
is
God
;
whereof
it
followeth
that
the
good
which
is
done
to
any
one
member
,
it
is
done
to
Christ
,
it
is
done
to
GOD
.
Which
liuely
worke
of
true
charitie
,
the
head
,
who
is
our
sauiour
Iesus
Christ
,
worketh
by
the
grace
of
his
holie
spirit
in
all
and
euerie
true
member
of
his
bodie
,
the
Church
,
the
bodie
and
euerie
part
thereof
drawing
all
their
life
and
feeling
,
the
power
and
strength
also
of
euerie
good
and
vertuous
worke
and
of
euery
godly
act
from
the
head
,
to
whom
all
the
honour
,
glorie
and
praise
is
due
for
all
the
good
that
is
done
or
can
be
don
either
in
this
life
or
in
the
life
to
come
:
onely
let
all
the
faithfull
be
quickned
in
their
charity
when
they
feele
it
to
begin
to
wax
cold
and
faint
,
by
this
spurre
,
that
albeit
to
their
fleshly
eies
and
iudgement
,
which
is
alwaies
during
this
life
corrupt
and
blinde
,
there
appeareth
no
kindnes
,
goodnes
,
vertue
or
any
good
qualitie
in
some
one
or
diuers
men
,
whereby
they
may
bee
stirred
to
loue
him
or
them
,
but
rather
causes
stirring
and
prouoking
them
to
a
hatred
,
loathing
and
detestation
of
their
persons
,
for
the
filthy
corrupt
vices
which
they
see
and
behold
rooted
in
them
;
yet
according
to
the
rule
,
ordinance
&
commandement
of
God
,
their
owne
blinde
iudgement
forsaken
,
they
must
shewe
themselues
enemies
onely
vnto
sinne
and
vice
,
not
hating
their
persons
for
the
faults
,
but
hate
the
faults
for
loue
of
the
persons
,
seeking
by
counsaile
,
correction
and
chastisement
how
to
purge
and
cleanse
them
from
their
filthinesse
,
wherein
by
wallowing
themselues
they
are
defiled
,
and
wherein
as
with
fetters
,
bands
and
cords
,
they
are
wrapped
,
holden
and
intangled
:
let
the
faithfull
for
the
loue
which
God
hath
shewed
them
,
be
stirred
and
prouoked
to
succour
,
helpe
,
counsell
,
and
comfort
all
men
in
generall
,
not
so
much
for
any
thing
they
can
see
or
discerne
in
them
,
as
for
the
loue
of
God
and
his
mercies
sake
which
he
hath
shewed
them
in
Iesus
Christ
,
let
them
helpe
to
beare
vp
their
infirmities
,
and
when
they
fall
let
them
helpe
to
lift
them
vp
by
admonishment
,
by
counsaile
,
by
prayer
and
good
example
;
and
where
there
is
power
and
neede
also
require
it
by
correction
and
chastisement
to
drawe
them
from
their
euils
.
Further
for
their
bodily
necessities
,
let
them
be
liberall
&
bountifull
in
distributing
their
almes
,
and
thus
by
this
which
hath
been
shewed
,
it
appeareth
first
,
that
true
faith
doth
certifie
and
assure
vs
of
all
the
sweete
promises
and
mercies
of
God
in
our
coniunction
together
with
the
rest
of
the
members
vnto
Christ
our
head
,
and
of
the
communion
and
participation
that
wee
ought
to
haue
and
shall
haue
in
all
things
both
bodily
&
ghostly
,
together
with
our
head
:
our
obedience
to
the
word
and
commandements
of
God
,
our
true
&
vnfaigned
loue
&
charitie
doth
certifie
and
assure
vs
,
and
doth
giue
witnes
also
and
testimonie
therof
vnto
others
,
that
our
faith
is
true
,
liuely
,
and
vnfaigned
,
our
tender
compassion
and
mercie
our
franck
harted
&
liberall
distribution
of
almes
doth
declare
and
manifest
vnto
all
that
our
charitie
is
true
,
vnfaigned
,
feruent
,
pleasing
and
acceptable
vnto
God
,
and
of
the
right
kind
which
it
ought
to
bee
.
To
conclude
,
this
is
that
which
is
meant
by
the
mysterie
of
vnitie
in
the
Sacrament
,
that
all
the
faithfull
are
vnited
together
,
with
their
head
Iesus
Christ
,
by
and
through
his
power
and
grace
,
to
bee
partakers
and
communicate
one
with
another
in
all
things
both
bodily
and
ghostly
,
heauenly
&
earthly
:
the
faithfull
likewise
,
through
the
bond
of
the
same
charitie
,
drawne
from
their
head
,
must
make
partakers
and
communicate
vnto
the
vnfaithfull
and
vnbeleeuers
all
the
outward
temporall
blessings
of
this
present
life
;
in
al
which
outward
temporall
things
,
they
must
bee
as
one
with
them
to
communicate
,
helpe
,
and
releeue
them
,
according
to
the
true
rule
of
charitie
,
and
mystery
of
vnitie
in
this
Sacrament
;
in
which
last
kind
of
vnitie
all
mankind
without
exception
are
and
ought
to
be
according
to
the
holy
ordinance
of
God
in
his
word
,
vnited
,
and
knit
together
.
By
the
similitude
of
conuersion
,
the
faithfull
are
put
in
minde
,
certified
and
assured
,
that
as
the
bread
&
wine
being
taken
and
receiued
,
is
turned
into
the
substance
of
their
bodies
:
so
euerie
of
the
faithfull
apprehending
and
receiuing
Christs
reall
naturall
bodie
and
bloud
in
the
instance
of
receiuing
the
sacrament
,
by
their
true
and
liuely
faith
are
through
the
operation
of
the
holy
ghost
,
turned
into
the
true
nature
of
his
precious
bodie
and
bloud
,
that
is
,
they
are
euerie
one
changed
&
renued
,
and
made
bone
of
his
bones
and
flesh
of
his
fl●sh
,
so
that
from
thenceforth
Christ
abideth
in
them
and
they
in
him
,
and
they
bee
made
one
flesh
and
one
bloud
with
Christ
,
and
Christ
is
made
one
flesh
&
one
bloud
with
them
,
not
by
transubstantiation
or
consubstantiation
,
which
cannot
bee
without
the
ouerthrowe
of
his
true
humanitie
:
neither
doth
holy
Scripture
teach
vs
so
;
but
thus
doth
holy
scripture
teach
,
that
the
faithfull
are
made
flesh
of
Christs
flesh
by
his
disposing
,
and
distributing
vnto
them
according
to
his
gratious
imputation
,
the
true
nature
▪
essentiall
properties
and
qualities
of
his
flesh
and
bloud
,
that
is
,
euerie
of
them
are
by
his
imputation
as
truly
made
partakers
of
the
perfect
holinesse
&
wisedome
of
his
bodily
person
,
of
his
incorruption
both
in
will
&
nature
,
of
his
obedience
and
satisfaction
of
the
lawe
of
God
,
of
his
passion
and
sufferings
of
the
curse
&
wrath
of
God
due
to
sinners
,
of
his
victorie
against
sin
,
death
,
the
Diuell
and
hell
,
and
shall
be
also
made
partakers
of
that
immortalitie
and
euerlasting
happie
life
,
whereunto
hee
is
entred
,
and
which
hee
hath
purchased
for
them
that
truly
beleeue
in
him
,
euen
as
verily
as
if
euery
of
them
were
one selfe
same
bodily
person
,
flesh
and
bloud
in
reall
and
naturall
substance
with
him
;
so
that
now
all
and
euerie
of
the
faithfull
may
saie
and
comfort
themselues
after
this
manner
:
In
thee
our
most
gratious
God
&
mercifull
Lord
Iesus
Christ
,
each
of
vs
hath
a
portion
both
of
bloud
and
flesh
,
therfore
where
that
flesh
whereof
I
am
a
part
doth
raigne
,
there
I
beleeue
I
doe
and
shall
raigne
;
where
my
bloud
hath
dominion
,
there
I
trust
I
haue
&
shall
haue
dominion
;
where
my
flesh
is
glorious
:
there
I
know
I
am
&
shall
be
gloririous
,
&
although
I
am
yet
a
sinner
,
yet
I
doubt
no
whit
of
this
participation
of
grace
;
although
my
sins
do
hinder
me
,
yet
my
substance
doth
require
it
,
and
although
mine
owne
offences
doe
exclude
me
,
yet
the
communion
of
nature
which
by
his
gratious
imputation
hee
hath
giuen
me
,
hath
brought
me
againe
to
this
grace
and
fauour
.
For
the
Lord
is
not
so
vnkinde
that
he
can
hate
his
owne
flesh
,
his
owne
members
,
his
own
bowels
,
wherof
I
am
a
part
,
seing
Christ
himselfe
hath
vouchsafed
to
bee
made
one
flesh
and
one
bloud
with
mee
&
all
the
rest
of
his
members
,
the
faithfull
&
true
beleeuers
that
is
,
Christ
hath
taken
the
nature
and
qualitie
of
our
flesh
and
bloud
,
hauing
caused
all
our
sinnes
to
be
imputed
and
laid
to
his
charge
,
as
bearing
the
person
and
bodie
of
vs
all
,
hauing
in
his
true
natural
bodie
&
flesh
suffered
the
wrath
and
curse
of
GOD
for
our
sinnes
,
as
if
himselfe
had
beene
guilty
of
them
,
and
had
committed
and
done
them
in
his
owne
bodie
and
flesh
;
so
that
the
sinnes
of
euerie
of
the
faithfull
are
fully
satisfied
for
,
condemned
and
punished
in
the
reall
naturall
flesh
and
bloud
of
Christ
,
eu●n
as
verily
as
if
hee
were
the
selfe
same
bodily
person
,
sinfull
flesh
and
bloud
,
and
substance
of
all
and
euerie
of
the
faithfull
.
And
this
is
the
conuersion
&
change
of
the
faithfull
into
Christ
,
&
of
Christ
into
them
,
truely
represented
,
declared
and
assured
in
and
by
this
sacrament
&
communion
of
his
precious
bodie
and
bloud
,
as
it
euidently
appeareth
by
that
which
the
Apostle
speaketh
in
the
8.
to
the
Rom.
and
3.
verse
.
and
5.
of
the
2.
to
the
Corinth
.
and
21.
verse
.
God
sending
his
owne
sonne
in
the
similitude
of
sinfull
flesh
,
and
for
sin
condemned
sinne
in
the
flesh
.
For
hee
made
him
to
bee
sinne
for
vs
which
knew
no
sinne
,
that
wee
should
bee
made
the
righteousnes
of
GOD
in
him
.
By
which
words
the
Apostle
meaneth
not
,
that
the
holy
bodie
of
Christ
was
defiled
with
any
the
sinnes
of
mankinde
,
but
that
he
was
the
true
sacrifice
propitiatorie
vnto
God
for
the
sinnes
of
mankinde
,
hauing
borne
away
and
taken
vpon
himselfe
all
their
sinnes
in
his
own
reall
naturall
bodie
,
flesh
and
bloud
,
as
if
he
himselfe
were
the
particular
person
of
euerie
of
them
and
had
committed
their
seueral
sinnes
,
and
as
though
hee
himself
were
the
selfe
same
bodily
person
,
flesh
and
bloud
in
essence
and
substance
,
nature
&
quality
of
euery
of
the
faithfull
being
sinners
&
transgressers
of
the
Law
of
God
,
guilty
of
the
wrath
,
iudgement
▪
eternall
damnation
&
curse
of
God
;
from
which
punishments
our
Sauiour
Christ
hath
acquitted
euery
of
them
by
his
death
,
passion
&
suffering
,
and
all
that
haue
or
shall
hereafter
truly
beleeue
in
him
.
By
which
their
faith
through
the
working
of
the
holy
ghost
as
Christ
is
apprehended
and
conuerted
into
them
,
&
hath
borne
away
their
sinnes
vpon
himselfe
,
and
the
punishment
due
for
the
same
;
so
are
they
also
and
euerie
of
them
conuerted
into
Christ
,
and
are
made
partakers
of
the
righteousnes
of
God
in
him
,
according
as
before
hath
been
remembred
:
wherin
the
infinite
iustice
&
mercy
of
God
most
liuely
appeareth
to
the
eies
,
vnderstanding
,
taste
and
feeling
of
all
the
faithfull
:
infinite
in
iustice
;
for
that
no
satisfaction
could
or
can
satisfie
the
iustice
of
God
for
the
recompence
or
redemption
of
the
least
sinne
in
mankind
,
but
that
the
same
must
bee
fully
punished
for
the
satisfaction
of
Gods
infinit
iustice
,
in
the
true
,
reall
&
naturall
flesh
of
man
;
which
satisfaction
our
Sauiour
Christ
made
for
mankinde
,
who
came
downe
from
heauen
and
was
made
man
of
the
substance
of
his
mother
,
that
in
the
fraile
flesh
of
mankinde
hee
might
take
vpon
himselfe
and
suffer
all
the
punishment
due
vnto
sinners
,
that
as
manie
as
beleeued
or
should
to
the
end
of
the
world
beleeue
in
him
,
might
not
perish
but
haue
euerlasting
life
.
For
christ
in
the
power
of
his
diuine
nature
to
which
hee
ioyned
our
flesh
,
suffered
the
wrath
,
curse
&
punishment
of
God
due
for
sinne
,
which
no
mortall
creature
beeing
only
man
,
was
or
could
bee
able
to
beare
or
ouercome
,
for
which
cause
the
sonne
of
God
made
himselfe
flesh
,
to
the
end
that
according
to
gods
infinit
iustice
the
sinnes
of
the
faithfull
might
be
borne
away
and
fully
punished
in
his
flesh
:
wherein
his
infinite
Iustice
did
most
brightly
shine
&
apeare
.
His
infinite
mercie
herein
appeareth
,
that
where
the
sinnes
of
the
faithfull
be
fully
punished
through
the
sufferings
of
Iesus
Christ
for
the
satisfaction
of
Gods
iustice
,
it
appeareth
plainly
vnto
them
that
they
are
freely
forgiuen
&
pardoned
,
because
in
them
,
as
in
their
owne
persons
,
their
sinnes
are
not
nor
shall
euer
be
punished
,
nor
any
satisfaction
made
or
to
be
made
vnto
GOD
by
themselues
,
Christ
hauing
borne
the
wrath
and
full
punishment
of
God
due
vnto
them
for
sinne
,
and
quite
freed
&
discharged
them
,
so
that
neither
their
sinnes
shall
be
laid
to
their
charge
,
nor
any
punishment
nor
purgation
due
for
the
same
,
required
at
their
hands
.
Which
plainly
setteth
forth
and
declareth
vnto
all
the
faithfull
Gods
infinite
and
vnspeakeable
mercie
,
whereof
this
sacrament
&
communion
of
his
precious
bodie
&
bloud
,
is
a
plain
declaration
,
resemblance
&
perfect
seale
of
assurance
vnto
all
the
faithfull
But
the
Church
of
Rome
with
her
followers
,
as
by
the
Doctrine
of
transubstantiation
they
do
denie
the
truth
of
the
manhood
of
the
sonne
of
God
;
so
by
the
same
doctrine
they
denie
also
and
abolish
the
truth
of
the
Sacrament
,
and
the
end
of
the
institution
of
the
same
which
was
to
put
the
faithfull
in
mind
of
the
great
loue
of
God
,
and
sufferings
of
Christ
for
them
:
for
so
,
saith
the
Apostle
,
You
shall
shew
the
Lords
death
till
hee
come
.
It
serueth
also
to
put
them
in
mind
of
all
the
benifits
receiued
by
his
precious
body
and
bloud
,
who
gaue
his
body
to
bee
broken
,
and
his
bloud
to
bee
shed
for
their
sinnes
;
and
by
this
holy
sacrament
,
giueth
to
all
true
beleeuers
his
reall
naturall
flesh
and
bloud
,
to
bee
their
spirituall
meate
&
drinke
,
to
preserue
and
nourish
their
bodies
and
soules
vnto
lif●
euerlasting
;
and
to
declare
,
testifie
,
and
assure
vnto
them
their
vnion
that
they
haue
with
him
,
as
members
making
one
body
,
distributing
vnto
all
and
euery
member
,
the
spirituall
graces
and
vertues
of
his
most
excellent
,
reall
,
naturall
,
holy
body
;
which
spirituall
and
immortall
foode
of
their
bodies
and
soules
,
is
receiued
from
their
head
Iesus
Christ
,
who
distributeth
and
sendeth
it
downe
,
to
the
nourishment
of
all
his
members
,
euen
as
the
foode
of
this
mortall
life
is
receiued
by
meanes
of
the
head
,
and
sent
downe
to
the
nourishment
of
all
our
earthly
members
;
whereof
these
outward
elements
are
a
fulll
declaration
,
and
a
perfect
seale
of
assurance
to
all
the
faithfull
,
being
by
the
institution
of
God
,
made
a
holy
sacrament
,
to
represent
the
same
vnto
them
,
and
by
his
holy
ordinance
appointed
to
carrie
the
very
name
of
his
body
;
which
is
signified
by
these
elements
,
offered
vnto
all
,
and
giuen
to
the
true
beleeuers
:
wherein
God
of
his
infinite
goodnes
and
mercy
applieth
himselfe
to
the
dulnes
of
the
capacities
of
his
children
,
who
without
these
outward
pledges
(
being
signes
,
tokens
,
and
remembrances
of
his
great
mercy
)
would
neuer
haue
conceiued
,
and
would
haue
beene
ready
also
to
forget
the
infinite
benefits
&
mercies
of
God
,
purchased
for
them
by
the
death
and
passion
of
his
beloued
sonne
;
which
God
in
his
excellent
wisedome
hath
so
liuely
declared
and
set
forth
in
these
Sacramentall
elements
,
because
the
reall
naturall
bodily
presence
of
Christ
did
not
so
plainely
make
the
same
knowne
and
open
to
the
vnderstanding
of
his
disciples
,
and
the
Church
.
For
which
cause
our
Sauiour
did
institute
,
command
,
and
celebrate
this
holy
Sacrament
,
whiles
hee
was
yet
bodily
present
amongst
his
disciples
,
both
for
that
his
bodily
presence
was
not
long
to
continue
,
but
to
depart
away
from
them
,
whereof
this
Sacrament
was
to
keepe
a
remembrance
amongst
them
;
as
also
of
all
the
benefits
receiued
,
and
to
be
receiued
by
all
,
and
euery
of
the
faithfull
,
by
his
most
precious
bodie
&
bloud
,
giuen
vp
to
bee
crucified
,
broken
,
and
shed
for
their
sinnes
;
whereof
these
sacramentall
elements
did
and
would
make
a
more
liuely
declaration
to
the
senses
and
vnderstanding
of
his
Disciples
and
the
Church
,
through
the
grace
of
his
holy
spirit
,
working
in
euery
of
their
hearts
,
then
by
his
bodily
presence
they
were
able
to
conceiue
.
For
which
cause
it
pleased
our
Sauiour
to
giue
to
this
Sacrament
,
the
name
of
his
bodie
,
because
in
this
Sacrament
,
the
true
,
reall
and
naturall
holy
body
of
Christ
is
offered
to
all
giuen
to
the
true
beleuers
,
receiued
of
them
by
a
true
and
liuely
faith
,
with
praise
and
thanksgiuing
,
as
before
hath
beene
remembred
.
Of
which
true
,
real
,
natural
,
holy
body
,
the
wicked
and
vnbeleeuers
are
not
,
nor
cannot
bee
partakers
,
either
worthily
,
or
vnworthily
,
as
th●
church
of
Rome
imagineth
by
their
doctrine
of
Transubstantiation
,
or
as
the
Lutherans
imagine
by
their
doctrine
of
Consubstantiation
,
but
comming
to
this
holy
Sacrament
without
true
faith
,
they
receiue
the
same
sacrament
vnworthily
,
whereby
they
eate
and
drinke
their
owne
damnation
,
as
the
Apostle
saith
in
the
1.
to
the
Corin.
ver.
29.
He
that
eateth
and
drinketh
vnworthily
,
eateth
and
drinketh
his
own
damnation
,
because
he
discerneth
not
the
Lords
body
,
but
reiecteth
&
despiseth
the
same
by
receiuing
the
holy
Sacrament
vnworthily
,
&
without
true
faith
.
For
when
they
presume
to
receiue
the
holy
Sacrament
without
a
true
faith
,
to
be
thereby
made
partakers
of
the
true
,
natural
,
holy
body
and
bloud
of
Christ
,
they
receiue
,
as
Augustine
saith
,
by
their
vnworthy
receiuing
the
holy
Sacrament
without
true
faith
,
the
bread
of
the
Lord
,
but
not
together
by
and
with
the
same
,
the
bread
the
Lord
;
that
is
,
they
receiue
the
Sacrament
,
but
not
that
which
is
signified
,
declared
,
offered
vnto
all
,
and
giuen
through
the
worke
of
the
holy
Ghost
,
by
and
with
the
Sacrament
,
vnto
all
the
true
beleeuers
;
and
seeing
the
wicked
&
vnbeleeuers
haue
wilfully
put
from
them
,
reiected
and
despised
that
,
which
they
might
haue
receiued
(
if
they
had
come
with
true
faith
)
they
doe
worthily
eate
&
drinke
iudgement
to
themselues
,
as
the
Apostle
saith
,
for
not
discerning
the
body
of
the
Lord
.
Wherby
it
doth
also
most
euidently
appeare
,
that
there
is
neither
consubstantiation
,
nor
transubstantiation
in
the
Sacrament
;
for
seing
the
wicked
eate
&
drinke
iudgement
to
themselues
,
by
their
vnworthy
receiuing
the
holy
Sacrament
,
it
must
therefore
needs
follow
,
that
they
are
thereby
no
partakers
of
the
true
naturall
bodie
&
bloud
of
Christ
,
of
which
,
whosoeuer
eateth
or
drinketh
,
receiue
life
,
and
not
death
;
for
the
true
natural
body
of
Christ
is
not
iudgement
to
any
,
but
life
vnto
all
that
receiue
it
;
therefore
that
which
the
wicked
eate
and
drinke
,
is
not
the
body
of
Christ
,
neither
by
transubstantiation
nor
consubstantiation
,
but
the
Sacrament
of
his
body
,
as
Augustine
saith
;
by
receiuing
wherof
vnworthily
,
they
eate
&
drinke
iudgement
,
for
the
reasons
and
causes
before
remembred
.
For
the
auoyding
of
which
fearefull
and
intolerable
punishment
,
it
is
necessarie
to
shew
somewhat
of
the
preparation
requisite
to
be
made
by
euery
Christian
man
,
both
before
,
and
at
his
presenting
himselfe
to
this
holy
table
of
the
Lord
.
Before
the
receiuing
then
of
the
blessed
Sacrament
,
euery
true
Christian
man
ought
thus
to
consider
with
himselfe
:
First
,
by
a
sound
knowledge
,
and
good
discretion
to
meditate
and
imprint
deeply
in
his
heart
,
what
hee
doth
either
refuse
or
receiue
,
when
he
presenteth
himselfe
at
the
Communion
and
holy
table
of
the
Lord
;
&
what
he
himselfe
is
that
doth
receiue
.
The
thing
hee
doth
refuse
,
or
receiue
,
in
,
by
,
and
with
this
holy
Sacrament
,
if
hee
come
with
a
true
and
right
faith
,
or
refuse
if
he
come
not
so
,
is
Iesus
Christ
perfect
God
,
that
made
all
things
of
nought
,
and
perfect
man
,
that
died
for
man-kind
on
the
Crosse
.
Hee
that
receiues
must
remember
and
know
himselfe
to
bee
a
man
,
and
not
a
beast
,
and
therefore
must
present
himselfe
to
this
Sacrament
like
a
man
,
in
whom
the
image
of
God
is
renued
,
through
the
worke
&
grace
of
the
holy
Ghost
,
all
malice
and
beastlines
of
sin
being
subdued
,
and
not
suffered
to
raigne
;
and
in
stead
thereof
,
true
faith
and
godlinesse
,
though
not
perfect
,
which
is
reserued
to
the
life
to
come
,
being
firmely
grounded
and
planted
;
lest
if
he
come
like
a
beast
,
in
vnfaithfulnes
,
and
vnholines
,
hee
be
found
an
vnworthy
partaker
of
this
blessed
Sacrament
,
by
which
meanes
he
doth
not
receiue
,
but
refuse
and
put
from
him
the
precious
body
and
bloud
of
the
sonne
of
God
,
to
his
owne
iust
and
eternall
damnation
.
Secondly
,
he
must
not
presume
to
come
but
with
great
deuotion
,
dread
,
and
reuerence
of
heart
:
for
seing
Iesus
Christ
,
who
offereth
himselfe
to
bee
receiued
is
holy
and
all
holines
,
he
must
labour
diligenly
to
receiue
him
,
in
as
much
deuotion
&
holines
as
hee
may
,
earnestly
confessing
and
bewailing
his
former
sinnes
and
wickednes
,
and
making
earnest
and
heartie
prayers
vnto
God
for
pardon
and
forgiuenes
of
the
same
.
It
behoueth
him
therfore
in
all
humblenes
and
lowlines
of
heart
,
before
hee
receiue
this
blessed
Sacrament
,
to
examine
&
search
diligently
his
owne
heart
and
conscience
,
confessing
before
God
in
the
secret
of
his
heart
,
the
miseries
of
all
his
sinnes
and
offences
,
hauing
displeasure
and
greefe
at
himselfe
,
with
deepe
sighings
&
sorrowings
for
all
the
vncleanes
of
his
body
&
soule
,
lamenting
and
bewailing
that
hee
is
yet
so
carnall
,
so
worldly
,
so
wilfull
,
&
vnmortified
in
all
his
passions
,
so
full
of
motions
,
of
concupiscences
,
of
his
sinfull
flesh
,
so
vnwary
&
ill
ordered
,
in
all
his
words
and
deeds
,
and
so
encumbred
with
vaine
fancies
,
so
much
enclined
to
outward
worldly
things
;
so
negligent
and
careles
to
the
attainement
of
spirituall
and
heauenvly
things
;
so
readie
to
laughing
and
wantonnesse
;
so
busie
in
things
easie
and
pleasing
to
the
flesh
,
so
slow
and
hardly
drawne
to
hartie
sorrow
,
and
earnest
repentance
for
his
sinnes
and
offences
,
or
to
any
care
of
his
soules
health
,
being
so
quick
and
curious
to
heare
and
see
the
vanities
and
pleasures
of
this
world
,
so
niggardly
and
scarce
to
giue
,
so
greedie
and
couetous
to
scrape
together
hold
,
and
keepe
;
so
rude
and
vnmannured
,
so
prodigal
,
riotous
and
gluttenous
in
raiment
,
meate
,
and
drinke
without
all
hunger
,
desire
,
or
thirst
to
the
word
of
God
,
the
precious
clothing
and
foode
of
the
soule
,
so
attentiue
to
toyes
and
fables
,
so
sleepie
to
all
holy
exercise
,
so
lightly
displeased
and
rigorous
to
reproue
other
mens
faults
,
so
deafe
,
blind
,
&
froward
,
to
heare
,
see
,
or
amend
his
owne
faults
,
so
glad
in
prosperitie
,
so
feeble
in
aduersitie
,
so
oft
purposing
many
good
things
,
so
seldome
bringing
any
of
them
to
effect
;
all
which
defaults
,
and
manie
other
which
he
seeth
and
beholdeth
in
himselfe
,
when
hee
hath
with
great
sorrow
and
displeasure
at
himselfe
for
his
owne
frailenes
in
his
secret
heart
confessed
and
bewailed
vnto
God
,
let
him
then
in
a
full
purpose
through
the
grace
of
God
set
himselfe
to
amend
his
sinfull
life
past
and
to
profit
alway
from
better
to
better
;
and
with
great
reuerence
of
heart
,
let
him
bee
afraid
as
of
himselfe
,
knowing
his
owne
wretchednes
and
vnworthines
to
approach
and
come
neere
so
worthy
a
Lord
as
Christ
is
.
For
if
a
man
defiled
with
filthines
&
stinke
,
be
vnworthy
to
stand
in
the
presence
of
a
king
,
how
much
more
vnworthie
is
any
man
,
as
of
himselfe
to
receiue
Christ
in
the
precious
Sacrament
?
For
why
,
all
our
good
deeds
are
but
as
vncleannes
in
his
sight
;
what
are
our
sins
then
?
neuertheles
his
goodnes
and
his
pittie
is
more
then
al
our
wretchednes
;
and
therefore
with
all
humblenes
and
lowlines
,
and
with
a
reuerent
dread
in
a
full
trust
and
confidence
of
his
great
mercy
let
him
goe
vnto
him
,
for
his
worthines
shall
make
him
worthy
:
let
him
offer
himselfe
in
humble
and
hartie
prayer
vnto
God
committing
vnto
him
both
his
body
&
soule
,
to
be
made
by
his
grace
,
and
through
the
working
of
the
holy
Ghost
in
his
heart
,
a
worthy
partaker
of
this
holy
Sacrament
,
that
together
in
,
by
and
with
the
same
hee
may
receiue
and
bee
partaker
of
the
reall
,
naturall
,
holy
flesh
and
bloud
of
Christ
,
through
which
hee
may
be
purged
of
all
his
sinnes
,
and
receiue
grace
of
good
life
.
For
why
,
for
that
cause
amongst
other
was
this
holy
Sacrament
ordeined
that
a
man
through
offering
of
his
praiers
to
God
,
and
partaking
of
this
Sacrament
should
aske
pardon
and
fo●giuenes
of
all
his
sinnes
,
and
grace
of
good
life
,
and
should
obtaine
it
.
If
time
therefore
doe
suffer
before
the
receiuing
of
the
blessed
sacrament
▪
let
him
meditate
or
say
on
this
manner
.
Lord
all
things
bee
thine
that
are
in
heauen
and
in
earth
,
I
desire
to
offer
my selfe
vnto
thee
in
a
free
&
perpetuall
offering
;
so
that
I
may
be
perpetually
with
thee
in
singlenes
and
simplicity
of
heart
,
I
offer
mee
this
day
to
be
thy
seruant
,
in
thy
seruice
:
and
although
I
am
vnworthy
to
serue
thee
,
yet
art
not
thou
vnworthy
to
haue
my
seruice
;
make
mee
therefore
worthy
of
that
which
thou
art
worthy
of
,
so
shall
I
be
worthy
of
that
which
now
I
am
vnworthy
of
:
make
mee
as
thy
will
is
,
to
cease
from
sinne
,
that
as
my
dutie
binds
mee
,
I
may
serue
thee
,
I
offer
also
vnto
thee
O
Lord
all
my
sinnes
and
offences
that
I
haue
committed
before
thee
,
from
the
day
that
I
might
first
offend
vnto
this
day
,
that
thou
vouchsafe
through
thy
great
goodnes
,
to
put
away
all
my
sinnes
out
of
thy
sight
and
remembrance
,
and
to
cleanse
my
conscience
of
all
mine
offences
,
restoring
mee
againe
to
that
grace
,
that
I
through
sinne
haue
lost
;
and
that
thou
forgiue
me
al
things
past
,
re●eiuing
me
,
mercifull
Lord
,
into
the
blessed
kiss●ngs
of
peace
and
of
forgiuenes
:
for
what
may
I
doe
,
but
meekly
con●esse
and
bewaile
my
manifold
sinnes
,
continually
crauing
mercie
of
thee
for
the
same
;
forgiue
mee
,
merciful
Lord
,
now
I
beseech
thee
;
for
al
my
sinnes
disp●ease
me●
much
,
and
by
the
helpe
of
thy
grace
I
will
neuer
commit
them
againe
,
but
sorrow
for
them
,
and
be
readie
to
do
penance
and
satisfaction
before
thy
congregation
&
Church
,
to
the
vttermost
of
my
power
and
abilitie
▪
for
all
the
iniuries
that
I
haue
done
,
to
the
offence
of
thy
Church
,
or
to
the
hinderance
and
hurt
of
any
my
Christian
brethren
or
sisters
,
by
any
the
offences
I
haue
committed
.
Forgiue
me
Lord
,
forgiue
me
my
sinnes
,
and
for
thy
holy
name
,
saue
my
soule
,
that
thou
hast
redeemed
with
thy
precious
bloud
:
I
commit
my selfe
wholly
to
thy
mercie
,
I
resigne
mee
into
thy
hands
,
doe
with
me
after
thy
goodnes
,
and
not
after
my
wicked
deseruings
.
I
offer
also
vnto
thee
al
the
good
works
which
through
thy
grace
haue
beene
wrought
or
done
by
me
;
which
because
they
are
few
and
very
imperfect
,
through
my
frailtie
and
great
wretchednes
,
I
beseech
thee
to
amend
them
,
and
sanctifie
them
,
and
make
them
liking
and
acceptable
vnto
thee
;
&
alway
make
them
better
&
better
,
&
bring
me
though
I
be
a
slow
&
vnprofitable
seruant
,
to
a
blessed
&
happy
end
.
I
offer
also
vnto
thee
,
my
prayer
&
peaceable
offering
,
for
all
them
that
haue
hindred
me
,
greeued
me
,
and
wrought
me
sorrow
;
and
also
for
all
them
whom
I
haue
at
any
time
made
heauy
,
troubled
,
grieued
,
or
iniured
in
thought
,
word
,
or
deed
,
wittingly
,
or
ignorantly
,
that
thou
forgiue
vs
altogether
our
sinnes
&
offences
against
thee
,
and
of
each
of
vs
against
other
;
and
that
thou
Lord
take
from
our
hearts
all
enuie
,
suspicion
▪
wrath
,
variance
,
pride
,
indignation
,
and
contention
,
and
whatsoeuer
may
let
charity
,
or
diminish
fraternall
loue
that
each
of
vs
should
haue
to
other
.
Haue
mercy
Lord
,
haue
mercy
on
all
them
that
aske
thee
mercy
:
and
giue
vs
grace
that
wee
may
receiue
thy
precious
bodie
and
bloud
,
which
thou
really
and
truly
offerest
vnto
all
,
and
giuest
vnto
all
thy
children
the
true
beleeuers
in
this
blessed
Sacrament
,
that
through
the
liuely
power
of
this
thy
holy
body
,
receiued
by
vs
in
a
true
stedfast
and
vnfained
faith
,
by
and
through
the
operation
of
the
holy
Ghost
,
wee
and
all
thy
whole
Church
may
receiue
remission
of
sin
,
and
obtaine
euerlasting
life
.
And
after
this
meditation
,
let
him
vow
and
promise
,
&
purpose
also
with
himselfe
through
the
grace
of
God
,
and
by
the
working
of
the
holy
Ghost
,
euer
after
,
more
diligently
to
serue
God
,
for
seeing
a
man
is
busie
to
serue
an
earthly
Lord
with
all
his
dilignece
,
much
more
should
wee
be
diligent
to
serue
our
Lord
God
,
and
to
lift
vp
our
hearts
vnto
him
;
and
to
consider
the
g●eatnes
of
God
,
and
the
wretchednes
of
our selues
,
how
great
and
how
worthy
God
is
,
how
little
,
&
how
vnworthie
our selues
are
:
consider
also
the
great
loue
of
God
,
that
would
take
to
himselfe
that
is
so
worthy
,
the
fraile
&
weake
estate
of
mankind
,
not
for
any
cause
of
his
own
,
but
for
the
great
loue
hee
bare
vnto
vs
:
consider
also
his
vnspeakable
and
rich
mercy
towards
miserable
and
wretched
sinners
,
who
not
onely
offered
himselfe
to
death
,
for
vs
on
the
crosse
,
but
also
giueth
himselfe
to
vs
in
the
Sacrament
to
be
our
spirituall
meate
ann
drinke
,
and
to
bee
fully
with
vs
,
and
in
vs
.
Wherfore
let
euerie
Christian
man
if
hee
haue
time
,
before
the
receiuing
of
the
blessed
Sacrament
,
say
thus
in
his
heart
.
Lord
I
know
well
that
al
workes
and
deserts
of
men
,
be
they
neuer
so
holy
,
are
not
worthy
to
receiue
thee
,
how
mu●h
more
am
I
vnworthy
,
that
each
day
sinne
,
and
as
a
man
vncorrigible
dwell
still
therein
?
O
Lord
,
why
do
I
such
de●pite
vnto
thee
,
for
to
cast
thee
my
precious
Lord
into
the
foule
pit
of
my
conscience
?
for
surely
there
is
no
dung
more
stincking
then
my
soule
is
,
O
Lord
what
shall
I
doe
?
shall
I
lay
thee
in
that
foule
place
?
surely
Lord
I
durst
not
,
but
in
hope
of
thy
mercies
;
but
I
beleeue
and
am
assured
that
thy
mercies
are
endlesly
more
then
all
my
sinne
,
and
therefore
in
full
trust
of
thy
goodnes
,
I
offer
my selfe
to
receiue
thee
,
as
a
sicke
man
receiueth
a
medicine
thou
art
the
most
soueraine
salue
and
I
am
sore
sicke
:
therefore
I
take
thee
to
bee
made
whole
through
thee
,
and
the
sicker
that
my
soule
is
,
the
more
desire
I
haue
to
be
healed
,
and
the
more
need
I
haue
of
thee
,
for
why
,
in
healing
of
my
deadly
sicknes
,
shall
well
bee
shewed
and
commended
the
greatnesse
of
thy
goodnesse
,
that
wilt
helpe
and
heale
so
wretched
a
creature
,
and
bring
mee
to
the
possession
of
euerlasting
life
,
through
the
merits
of
thy
precious
death
and
passion
.
And
thus
must
wee
that
are
sicke
in
sinne
,
receiue
this
healthfull
medicine
of
the
holy
Sacrament
,
the
body
and
bloud
of
Christ
:
and
when
we
feele
through
it
any
comfort
to
our
soules
,
let
vs
ascribe
that
comfort
not
to
our selues
,
but
to
the
goodnes
of
God
,
which
so
comforteth
and
refresheth
our
soules
,
by
feeding
vs
with
his
own
flesh
and
bloud
,
of
his
own
great
mercy
&
grace
.
&
let
vs
thus
thinke
with
our selues
,
loe
thus
doth
our
Lord
vnto
vs
,
to
shew
vs
our
wretchednes
and
miseries
,
wherein
we
lie
intangled
,
vnles
we
be
loosed
by
him
;
and
to
ouercome
our
wickednes
with
the
plentie
of
his
goodnes
;
for
he
maketh
vs
that
are
dead
in
sinne
,
to
feele
life
,
and
being
rotten
and
stincking
wormes
to
tast
heauenly
sweetnes
.
O
Lord
God
sith
thou
art
so
mercifull
to
vs
,
that
now
liue
in
sinne
,
as
to
feed
vs
with
the
heauenly
bread
of
thy
owne
flesh
and
bloud
in
this
holy
sacrament
,
by
which
foode
through
the
working
of
the
holy
Ghost
,
wee
are
nourished
and
cherished
in
body
and
soule
,
vnto
life
euerlasting
;
let
our
hearts
from
henceforth
in
this
most
cherefully
reioyce
,
that
our
God
,
our
spouse
,
and
our
loue
,
is
made
vnto
vs
our
spirituall
meate
and
drinke
,
to
strengthen
our
bodies
and
soules
,
that
wee
may
grow
vp
to
life
euerlasting
:
the
bilsse
of
Saints
,
the
ioy
of
Angels
,
the
sonne
of
the
highest
father
,
maketh
himselfe
our
spirituall
nourishing
,
the
light
of
the
world
,
the
sonne
of
righteousnes
,
the
wisedome
of
God
is
made
the
foode
of
our
soule
,
the
redeemer
of
man
,
the
brightnes
of
heauen
,
the
matter
of
all
mirth
,
and
the
Lord
of
ioy
,
vouchsafeth
for
to
feed
vs
with
himselfe
:
what
kindnes
,
what
courtesie
,
what
token
of
loue
might
bee
more
.
Wherefore
since
wee
haue
him
let
vs
not
from
henceforth
suffer
our
hearts
to
delight
in
any
creature
,
for
it
were
a
great
vnkindnes
,
and
vile
wretchednes
of
vs
,
after
the
receiuing
of
so
worthy
a
meate
,
so
precious
and
sweete
as
it
is
,
to
settle
our selues
to
the
liking
and
lust
againe
of
the
world
and
of
the
flesh
.
Keepe
vs
therefore
sweet
Iesus
from
such
wretchednes
and
vnkindnes
,
and
be
thou
our
meate
and
our
foode
,
our
lust
and
our
liking
,
and
make
vs
continually
to
hunger
after
thee
,
and
to
feede
on
thee
with
greedie
desire
,
for
thy
sweetnes
sufficeth
vnto
all
the
world
:
&
why
vouchsafest
thou
,
merciful
Lord
,
to
feed
vs
with
this
heauenly
bread
,
and
with
this
so
precious
foode
of
thine
owne
flesh
and
bloud
?
what
seest
thou
in
vs
?
or
what
findest
thou
in
vs
?
or
what
profi●
shalt
thou
haue
of
vs
?
surely
none
;
but
thy
great
loue
constraineth
thee
to
doe
thus
vnto
vs
:
since
therefore
thou
which
art
the
soueraigne
goodnes
,
the
whitenesse
of
endles
light
,
and
mirror
without
spot
,
vouchsafest
thus
louingly
to
come
to
vs
,
to
dwell
in
vs
,
and
to
feede
vs
;
how
is
it
that
wee
stincking
wretches
desire
not
most
earnestly
to
welcome
thee
,
&
deuoutly
to
receiue
thee
?
it
is
great
shame
to
vs
;
but
Lord
we
beseech
thee
to
take
away
our
shame
,
and
to
make
vs
to
amend
.
Giue
vs
daily
this
heauenvly
bread
,
&
make
vs
daily
to
receiue
the
precious
body
&
bloud
of
thy
son
our
Lord
and
Sauiour
Iesus
Christ
,
either
ghostly
,
or
both
ghostly
and
sacramentally
through
a
true
,
liuely
,
&
vnfained
faith
so
that
thou
maist
continually
be
with
vs
,
and
we
with
thee
,
for
thou
hast
so
limed
vs
with
thy
loue
,
and
so
glewed
vs
with
thy
grace
,
that
we
may
n●t
depart
from
thee
:
grant
therefore
thy
grace
,
that
Christ
in
vs
,
and
wee
in
Christ
,
may
dwell
perpetually
,
and
that
we
may
worthily
beare
this
name
,
sith
of
Christ
wee
are
called
Christen
.
By
this
which
hath
been
shewed
,
it
appeareth
how
Christs
reall
,
naturall
,
holy
flesh
and
bloud
is
receiued
,
in
,
by
,
and
with
the
Sacrament
,
wherin
,
as
hath
beene
also
shewed
,
there
is
not
any
consubstantiation
,
nor
transubstantiation
.
It
hath
beene
shewed
also
what
preparation
must
bee
vsed
,
that
wee
receiue
not
this
holy
Sacrament
vnworthily
,
whereby
Christ
is
refused
and
cleane
shut
out
from
vs
,
and
wee
refused
and
cleane
shut
out
from
him
,
to
the
eternal
damnation
of
our
owne
soules
.
From
which
danger
God
of
his
great
mercy
deliuer
vs
,
and
giue
vs
grace
that
wee
may
at
all
times
be
made
thankfull
and
worthy
receiuers
,
to
the
praise
of
his
name
,
and
the
attainement
of
euerlasting
life
,
through
his
onely
sonne
our
Lord
Iesus
Christ
:
to
whom
with
the
Father
and
the
holy
Ghost
be
all
honour
,
glory
and
praise
,
now
and
for
euer
.
Amen
.
LAMENTATIONS
,
mournings
and
woes
,
pronounced
by
the
Prophet
Isaiah
against
impenitent
sinners
.
HEare
O
heauens
,
Esay
against
impenitent
sinners
.
cap.
1.
and
harken
O
earth
,
for
the
Lord
hath
said
,
I
haue
nourished
and
brought
vp
children
,
but
they
haue
rebelled
against
me
:
A
sinfull
nation
,
a
people
laden
with
iniquitie
,
a
seede
of
the
wicked
,
corrupt
children
.
They
haue
forsaken
the
Lord
,
and
prouoked
the
holy
one
of
Israel
to
anger
.
They
are
gone
backward
,
for
they
fall
away
more
and
more
.
The
whole
head
is
sicke
,
and
the
whole
heart
is
heauie
;
from
the
soule
of
the
foote
,
vnto
the
head
,
there
is
nothing
sound
therin
,
but
woundes
and
swellings
,
and
sores
full
of
corruption
.
When
you
come
to
appeare
before
the
Lord
,
who
requireth
this
at
your
handes
,
to
tread
in
my
Courts
,
and
when
you
shall
stretch
out
your
h●nds
.
I
will
hide
mine
eyes
from
you
,
and
though
you
make
many
praiers
I
will
not
heare
,
for
your
hands
are
full
of
bloud
.
Wash
you
,
make
you
cleane
,
take
away
the
euill
of
your
workes
from
before
mine
eyes
,
cease
to
do
euill
,
learne
to
do
well
seeke
iudgement
,
releeue
the
oppressed
,
iudge
the
fatherles
,
defend
the
widow
.
If
you
consent
and
obey
,
you
sha●l
eate
the
good
things
of
the
land
:
but
if
you
refuse
and
be
rebellious
,
you
shall
be
deuoured
with
the
sword
;
for
the
mouth
of
the
Lord
hath
spoken
it
.
How
is
the
faithfull
citie
become
an
h●rlot
?
it
was
full
of
iudgement
and
iustice
lodged
therein
:
but
now
they
are
murtherers
;
thy
Princes
are
rebellious
and
companions
with
theeues
,
euery
one
loueth
gifts
,
and
followeth
after
rewards
;
they
iudge
not
the
fatherles
,
neither
doth
the
widdowes
cause
come
before
them
.
Therefore
saith
the
Lord
God
of
hosts
,
the
mightie
one
of
Israel
;
ah
I
will
ease
me
of
mine
aduersaries
,
and
auenge
me
of
mine
enemies
,
and
the
strong
shall
be
as
tow
,
and
the
maker
thereof
as
a
sparke
,
and
they
shall
both
burne
together
,
and
none
shall
quench
them
.
Enter
into
the
rocks
,
and
hide
thee
in
the
dust
,
from
before
the
feare
of
the
Lord
,
and
from
the
glory
of
his
maiestie
.
The
high
looke
of
a
man
shal
be
humbled
,
and
the
loftines
of
men
shall
be
abased
,
and
the
Lord
onely
shall
be
exalted
in
that
day
.
For
the
day
of
the
Lord
of
hosts
is
vpon
all
the
proud
and
haughtie
,
and
vpon
all
that
is
exalted
,
and
it
shall
be
made
low
.
The
people
shall
bee
oppressed
one
of
another
,
and
euery
one
by
his
neighbour
.
The
children
shall
presume
against
the
ancient
,
and
the
vile
against
the
honorable
.
The
triall
of
their
countenance
testifieth
against
them
,
yea
they
declare
their
sinnes
as
Sodome
,
they
hide
them
not
.
Woe
be
vnto
their
soules
,
for
they
haue
rewarded
euill
vnto
themselues
.
Woe
be
vnto
the
wicked
,
it
shall
bee
euill
with
him
,
for
the
reward
of
his
hands
shall
bee
giuen
him
.
Woe
be
vnto
them
that
ioyne
house
to
house
,
and
lay
field
to
field
,
till
there
be
no
place
,
that
ye
may
be
placed
by
your selues
in
the
middest
o●●he
earth
.
This
is
in
mine
eares
,
●aith
th●
Lord
of
hostes
:
surely
many
houses
s●all
●ee
desolate
,
euen
great
and
〈◊〉
without
inhabitants
;
woe
●ee
vnto
them
that
●ise
vp
early
to
follow
drunke●●●s
and
to
them
that
continue
vntill
●●ght
,
till
the
wine
doe
inflame
them
▪
●oe
vnto
them
that
are
mightie
●o
drinke
wine
,
and
to
them
that
are
str●ng
to
powre
in
strong
drinke
;
and
the
harpe
and
violl
,
timbrel
,
and
pipe
,
and
wine
are
in
their
feastes
:
but
they
regard
not
the
worke
of
the
Lord
,
no●
consider
the
worke
of
his
handes
.
W●e
vnto
them
that
speake
good
of
euill
,
and
euill
of
good
,
which
put
darkenes
for
light
,
and
light
for
darknes
,
that
put
bitter
for
sweete
,
and
sweete
for
sower
.
Woe
vnto
them
that
draw
iniquitie
with
the
cords
of
vanitie
,
and
sinne
as
with
cart-ropes
.
Therefore
hell
hath
enlarged
it selfe
,
and
opened
his
mouth
without
measure
,
and
their
glory
,
and
their
multitude
,
and
their
pompe
,
and
hee
that
reioyceth
amongst
them
,
shal
discend
into
it
.
Make
the
heart
of
this
people
fat
,
make
their
eares
heauie
,
and
shut
their
eyes
,
lest
they
see
with
their
eyes
,
and
heare
with
their
eares
,
and
vnderstand
with
their
hearts
,
and
conuert
,
and
hee
heale
them
.
Then
said
I
,
Lord
,
how
long
,
and
hee
answered
,
vntill
the
cities
bee
wasted
without
inhabitants
,
and
the
houses
without
man
,
and
the
land
bee
vtterly
desolate
,
for
the
people
turneth
not
vnto
him
that
smiteth
them
,
neither
doe
they
seek
the
Lord
of
hosts
.
Therfore
will
the
Lord
cut
off
both
head
and
taile
in
one
day
.
The
ancient
and
the
honorable
man
,
hee
is
the
head
,
and
the
Prophet
that
teacheth
lies
,
hee
is
the
taile
.
For
the
leaders
of
the
people
cause
them
to
erre
,
and
they
that
are
led
by
them
are
deuoured
.
Therefore
shall
the
Lord
haue
no
pleasure
in
their
yong
men
,
neither
will
hee
haue
compassion
of
their
fatherles
,
&
of
their
widowes
.
For
euery
one
is
an
hypocrite
&
wicked
,
and
euery
mouth
speaketh
follie
.
Therefore
by
the
wrath
of
the
Lord
of
hostes
shall
the
land
bee
darkned
,
and
the
people
shall
bee
as
the
meate
of
the
fire
.
No
man
shall
spare
his
brother
,
for
wickednes
burneth
as
a
fire
,
it
deuoureth
the
briars
and
the
thornes
,
and
will
kindle
in
the
thick
places
of
the
forrest
,
and
they
shall
mount
vp
like
the
lifting
vp
of
smoke
:
and
when
he
shall
looke
to
the
earth
,
behold
trouble
,
and
darkenes
,
vexation
,
and
anguish
:
yet
for
all
this
his
wrath
is
not
turned
away
,
but
his
hand
is
stretched
out
stil
.
Woe
vnto
them
that
decree
wicked
decrees
,
and
write
greeuous
things
to
keepe
backe
the
poore
from
iudgement
,
and
to
take
away
the
iudgement
of
the
poore
,
that
widowes
may
bee
their
pray
,
and
that
they
may
spoyle
the
fatherles
.
What
will
you
doe
in
the
day
of
visitation
&
distruction
,
which
shall
come
from
far
?
to
whom
will
you
flie
for
helpe
,
and
where
will
you
leaue
your
glory
?
without
mee
euery
one
shall
fall
amongst
them
that
are
bound
,
and
they
shall
fall
downe
amongst
the
slaine
:
yet
for
all
this
his
wrath
is
not
turned
away
,
but
his
hand
is
stretched
out
still
.
And
in
that
day
did
the
Lord
of
host
call
vnto
weeping
and
mourning
,
and
to
baldnes
,
and
girding
with
sackcloth
;
and
behold
,
ioy
and
gladnes
,
slaying
oxen
,
and
killing
sheepe
;
eating
flesh
,
and
drinking
wine
,
eating
and
drinking
for
tomorrow
we
shall
die
.
And
it
was
declared
in
the
eares
of
the
Lord
of
hosts
:
surely
this
iniquitie
shal
not
be
purged
from
you
,
till
you
die
,
saith
the
Lord
God
of
hostes
.
Behold
,
the
Lord
maketh
the
earth
emptie
,
and
hee
maketh
it
wast
,
hee
turneth
it
vpside
downe
,
and
scattereth
abroad
the
inhabitants
therof
,
and
there
shall
be
like
people
,
like
priest
,
like
seruant
,
like
master
,
like
maide
like
mistris
,
like
buier
,
like
seller
,
like
lender
,
like
borrower
,
like
giuer
,
like
taker
to
vsurie
.
The
Earth
shall
be
cleane
emptied
,
and
vtterly
spoyled
;
for
the
Lord
hath
spoken
this
word
.
The
earth
lamenteth
and
fadeth
away
,
the
world
is
feebled
and
decaied
,
the
proud
people
of
the
earth
are
weakened
.
The
earth
also
decaieth
because
of
the
inhabitants
thereof
.
For
they
transgresse
the
lawes
,
they
changed
the
ordinances
,
and
brake
the
euerlasting
couenant
.
Therefore
hath
the
curse
deuoured
the
earth
,
and
the
inhabitants
thereof
are
desolate
,
the
inhabitants
of
the
land
are
burned
vp
,
and
few
men
are
left
;
and
hee
that
flieth
from
the
noyse
of
the
feare
shall
fall
into
the
pit
;
and
he
that
commeth
out
of
the
pit
shall
be
taken
in
the
snare
,
for
the
windowes
from
an
high
are
open
,
and
the
foundations
of
the
earth
doe
shake
,
the
earth
is
vtterly
broken
downe
.
The
earth
is
clean
dissolued
,
the
earth
is
moued
exceedingly
,
the
earth
shall
reele
to
and
fro
like
a
drunken
man
and
shall
be
remoued
like
a
tent
,
and
the
iniquitie
thereof
shall
be
heauy
vpon
it
,
so
that
it
shall
fall
and
rise
no
more
.
No
man
calleth
for
iustice
,
no
man
contendeth
for
the
truth
,
they
trust
in
vanity
,
and
speake
vaine
things
,
they
conceiue
mischiefe
,
and
bring
forth
iniquity
,
for
their
hands
are
defiled
with
bloud
,
and
their
fingers
with
iniquitie
:
their
lips
haue
spoken
lies
,
and
their
tongue
hath
murmured
iniquitie
:
they
runne
to
euill
,
and
they
make
haste
to
shed
innocent
bloud
:
their
thoughts
are
wicked
thoughts
;
desolation
and
destruction
is
in
their
paths
,
the
way
of
peace
they
know
not
,
and
there
is
no
equitie
in
their
goings
:
they
haue
made
them
croked
pathes
,
whosoeuer
goeth
therein
shall
not
know
peace
:
therefore
iudgement
turneth
backward
,
and
iustice
standeth
farre
off
,
for
truth
is
fallen
in
the
streets
,
and
equitie
cannot
enter
,
yea
truth
faileth
,
and
he
that
refraineth
from
euill
,
maketh
himselfe
a
pray
.
And
when
the
Lord
saw
it
,
it
displeased
him
that
there
was
no
iudgement
.
Therfore
will
hee
tread
downe
the
people
in
his
wrath
,
and
make
them
drunke
in
his
indignation
,
&
will
bring
downe
their
strength
to
the
earth
,
and
they
shall
go
forth
&
looke
vppon
the
carkases
of
the
men
that
haue
transgressed
:
for
their
worme
shall
not
die
,
neither
shall
their
fire
be
quenched
,
and
they
shal
be
an
abhorring
to
all
flesh
.
O
yea
heauens
be
astonied
at
this
be
afraid
,
Ier.
against
impenitent
sinners
.
chap.
2.
and
vtterly
confounded
,
saith
the
Lord
,
for
my
people
haue
committed
two
euils
;
they
haue
forsaken
mee
the
fountaine
of
liuing
waters
to
dig
them
pits
;
euen
broken
pits
that
can
hold
no
water
.
The
Priests
said
not
,
where
is
the
Lord
?
and
they
that
should
minister
the
law
knew
me
not
:
the
Pastors
also
offended
against
me
.
&
went
after
things
that
did
not
profit
.
Thine
owne
wickednes
shall
correct
thee
,
and
thy
turning
back
shall
reproue
thee
,
know
therefore
,
and
behold
it
is
an
euil
thing
and
bitter
that
thou
hast
forsaken
the
Lord
thy
God
,
and
that
my
feare
is
not
in
thee
,
saith
the
Lord
God
of
Hostes
:
though
thou
wash
thee
with
nitre
,
and
take
thee
much
sope
;
yet
thine
iniquitie
is
marked
before
me
saith
the
Lord
,
thou
disobedient
Israel
,
returne
saith
the
lord
,
&
I
will
not
let
my
wrath
fall
vpon
you
,
for
I
am
mercifull
,
saith
the
Lord
,
and
I
will
not
alwaie
keep
mine
anger
.
O
yea
disobedient
children
,
turne
againe
,
saith
the
Lord
:
for
I
am
your
Lord
,
and
I
will
giue
you
pastors
according
to
my
hart
,
which
shall
feede
you
with
knowledge
and
vnderstanding
.
Thou
shalt
call
me
,
saying
,
my
father
,
and
shalt
not
turne
from
me
;
and
thenceforth
they
shall
followe
no
more
the
hardnes
of
their
wicked
hearts
.
A
voice
was
heard
vpon
the
high
places
,
weepings
,
&
supplications
of
the
children
of
Israel
,
for
they
haue
peruerted
their
way
and
forgotten
the
Lord
their
God
.
O
ye
disobedient
children
,
returne
,
and
I
will
heale
your
rebellions
.
Behold
wee
come
vnto
thee
,
for
thou
art
the
Lord
our
GOD
.
O
Ierusalem
wash
thy
hart
from
wickednes
that
thou
maist
be
saued
,
how
long
shall
thy
wicked
thoughts
remaine
within
thee
?
&
in
that
day
,
saith
the
Lord
,
the
heart
of
the
King
shall
perish
,
and
the
heart
of
the
Princes
and
of
the
Priests
shall
be
astonished
,
&
the
Prophets
shall
wonder
;
destruction
vppon
destruction
is
cried
,
for
the
whole
land
is
wasted
.
Wherefore
gird
you
with
sackcloth
,
lament
and
houle
,
for
the
fierce
wrath
of
the
Lord
is
not
turned
back
from
vs
.
I
beheld
,
and
lo
the
fruitful
place
was
as
a
wildernesse
,
and
all
the
cities
thereof
were
broken
downe
at
the
presence
of
the
Lorde
,
and
by
his
fierce
wrath
.
For
thus
hath
the
lord
said
,
the
whole
land
shal
be
desolate
:
yet
will
I
not
make
a
full
end
;
and
when
thou
shalt
be
destroied
,
what
wilt
thou
doe
?
Thy
waies
and
thine
inuentions
haue
procured
thee
these
things
,
such
is
thy
wickednesse
.
Therefore
it
shal
be
bitter
,
therfore
it
shall
pierce
vnto
thine
heart
:
for
my
people
is
foolish
,
they
haue
not
knowen
me
,
they
are
foolish
children
,
and
haue
no
vnderstanding
,
they
are
wise
to
doe
euil
,
but
to
doe
well
they
haue
no
knowledge
.
Then
said
I
,
ah
Lord
GOD
,
surely
thou
hast
deceiued
this
people
,
saying
,
ye
shall
haue
peace
,
and
the
sword
pierceth
vnto
the
heart
.
They
haue
denied
the
Lord
,
and
said
it
is
not
hee
,
neither
shall
the
plague
come
vppon
vs
,
neither
shall
wee
see
,
sword
nor
famine
.
O
Lord
are
not
thy
eies
vpon
the
trueth
?
Thou
hast
stricken
them
,
but
they
haue
not
sorrowed
,
thou
hast
consumed
them
,
but
they
haue
refused
to
receiue
correction
.
They
haue
made
their
faces
harder
then
a
stone
,
and
haue
refused
to
returne
.
How
should
I
spare
thee
for
this
?
Thy
children
haue
forsaken
me
,
and
sworne
by
them
that
are
no
gods
:
though
I
fed
them
to
the
full
,
yet
they
committed
adulterie
,
&
assembled
themselues
by
companies
in
the
harlots
houses
.
They
rose
vp
in
the
morning
like
fed
horses
,
for
euerie
man
neighed
after
his
neighbours
wise
;
shall
I
not
visite
for
these
things
,
saith
the
Lord
?
Lo
I
will
bring
a
nation
vpon
you
from
farre
,
O
house
of
Israel
,
saith
the
lord
,
which
is
a
mightie
nation
,
and
an
ancient
nation
,
a
nation
whose
language
thou
knowest
not
,
neither
vnderstandest
what
they
say
;
whose
quiuer
is
an
open
sepulcher
,
they
are
all
very
strong
,
and
they
shall
eate
thine
haruest
;
and
thy
bread
they
shall
deuoure
thy
sonnes
&
thy
daughters
,
they
shall
eate
vp
thy
sheepe
,
and
thy
bullocks
,
they
shall
eate
thy
vines
and
thy
fig-trees
;
they
shal
destroy
with
the
sword
thy
fenced
citties
wherein
thou
diddest
trust
.
For
amongst
my
people
are
sound
wicked
persons
that
laieth
waite
as
hee
that
setteth
snares
,
they
haue
made
a
pit
to
catch
men
.
As
a
cage
is
full
of
birds
:
so
are
their
houses
full
of
deceit
,
thereby
they
are
become
great
and
waxen
rich
,
they
are
waxen
fatte
and
shining
,
they
do
ouerpasse
the
deedes
of
the
wicked
,
they
execute
no
iudgement
,
no
not
the
iudgement
of
the
fatherles
,
yet
they
prosper
,
though
they
execute
no
iudgment
for
the
poore
.
An
horrible
and
filthy
thing
is
committed
in
the
land
the
Prophets
prophecie
lies
,
and
the
Priests
receiue
giftes
in
their
hands
,
&
my
people
delight
therein
.
Shall
not
I
visit
,
for
these
things
,
saith
the
Lord
?
or
shall
not
my
soule
be
auenged
on
such
a
nation
as
this
?
Trust
not
in
lying
words
,
saying
,
the
temple
of
the
Lord
,
the
temple
of
the
Lord
,
this
is
the
temple
of
the
Lord
:
behold
you
trust
in
lying
words
that
cannot
profit
.
But
this
thing
commanded
I
them
,
obey
my
voice
,
&
I
will
be
your
God
,
and
ye
shall
be
my
people
,
and
walke
you
in
all
my
waies
which
I
haue
commanded
you
,
that
it
may
bee
well
vnto
you
.
But
they
would
not
obey
nor
encline
their
eare
,
but
went
after
the
counsels
and
stubbornnesse
of
their
wicked
heart
,
and
went
backward
and
not
forward
.
Therefore
shalt
thou
speake
all
these
wordes
vnto
them
,
but
they
will
not
heare
thee
.
Thou
shalt
also
cry
vnto
them
,
but
they
will
not
answer
thee
:
but
thou
shalt
say
vnto
them
,
this
is
a
nation
that
heareth
not
the
voice
of
the
Lord
their
GOD
,
nor
receiueth
discipline
,
truth
is
perished
&
cleane
gone
out
of
their
mouth
.
Therfore
thus
saith
the
Lord
,
behold
mine
anger
and
my
wrath
shall
be
powred
out
vppon
this
place
,
vpon
man
and
vpon
beast
,
and
vpon
the
tree
of
the
field
,
and
vppon
the
fruit
of
the
ground
,
and
it
shall
burne
and
not
be
quenched
,
and
the
carkases
of
this
people
shall
bee
meate
for
the
sowles
of
the
heauen
and
for
the
beasts
of
the
earth
,
and
none
shall
fray
them
away
,
and
death
shall
be
desired
rather
then
life
of
al
the
residue
that
remaineth
of
this
wicked
familie
,
which
remaine
in
all
the
places
where
I
haue
scattered
them
,
saith
the
lord
of
Hostes
.
How
doe
you
say
we
are
wise
,
and
the
lawe
of
the
lord
is
with
vs
?
lo
,
certainly
in
vaine
made
he
it
,
the
penne
of
the
scribes
is
in
vaine
,
the
wise
men
are
ashamed
,
they
are
affraid
and
taken
:
lo
they
haue
reiected
the
word
of
the
lord
,
and
what
wisedome
is
in
them
?
Therefore
will
I
giue
their
wiues
vnto
others
,
and
their
fields
vnto
them
that
shall
possesse
them
:
for
euerie
one
from
the
least
to
the
greatest
is
giuen
vnto
couetousnesse
,
and
from
the
Prophet
euen
to
the
Priest
,
euerie
one
dealeth
faslly
,
for
they
haue
healed
the
hurt
of
the
daughter
of
my
people
with
sweete
words
,
saying
,
peace
,
peace
,
when
there
is
no
peace
:
for
behold
I
will
send
serpents
and
cockatrices
amongst
you
which
will
not
be
charmed
,
and
they
shall
sting
you
,
saith
the
lord
.
Oh
that
my
head
were
full
of
water
,
and
mine
eies
a
fountaine
of
teares
,
that
I
might
weepe
day
and
night
for
the
slaine
of
the
daughter
of
my
people
.
Oh
that
I
had
in
the
wildernes
a
cottage
of
way-faring
men
,
that
I
might
leaue
my
people
,
and
go
from
them
,
for
they
be
all
adulterers
,
and
an
assemblie
of
rebels
,
and
they
bend
their
tongues
like
their
bowes
for
lies
;
but
they
haue
no
courage
for
the
truth
vpon
the
earth
,
for
they
proceed
from
euill
to
worse
,
and
they
haue
not
knowne
mee
saith
the
lord
.
Let
euerie
one
take
heede
of
his
neighbour
,
and
trust
you
not
in
any
brother
,
for
euery
brother
will
vse
deceit
,
and
euerie
friend
will
deale
deceitfully
,
and
euery
one
will
deceiue
his
frend
and
will
not
speake
the
truth
,
for
they
haue
taught
their
tongues
to
speake
lies
,
and
take
great
paines
to
do
wickedly
.
Thine
habitation
is
in
the
midst
of
deceiuers
,
because
of
their
deceite
they
refuse
to
know
me
,
saith
the
lord
.
Therefore
thus
saith
the
lorde
of
hostes
,
behold
,
I
will
melt
them
,
&
try
them
,
for
what
shall
I
else
doe
for
the
daughter
of
my
people
?
their
tongue
is
an
arrowe
shot
out
,
and
speaketh
deceipt
;
one
speaketh
peaceably
to
his
neighbour
with
his
mouth
,
but
his
hart
he
layeth
waite
for
him
.
Shall
I
not
visit
them
for
these
things
saith
the
lord
?
or
shall
not
my
soule
be
auenged
on
such
a
nation
as
this
?
Therefore
thus
saith
the
Lord
God
of
Hostes
,
the
God
of
Israel
,
behold
,
I
will
feede
this
people
with
wormewood
,
and
giue
them
waters
of
gall
to
drinke
,
for
death
is
come
vp
into
our
windowes
,
and
is
entred
into
our
palaces
,
to
destroy
the
children
without
and
the
yong
men
in
the
streetes
.
Speake
,
thus
saith
the
lord
,
the
carkases
of
men
shall
lie
euen
as
the
dung
vpon
the
field
,
and
as
the
handfull
after
the
mower
,
and
none
shall
gather
them
.
Thus
saith
the
Lord
,
let
not
the
wise
man
glory
in
his
wisedom
,
nor
the
strong
man
glory
in
his
strength
,
nether
the
rich
man
glory
in
his
riches
,
but
let
him
that
glorieth
glory
in
this
,
that
he
vnderstandeth
and
knoweth
me
;
for
I
am
the
Lord
which
shew
mercie
,
iudgement
and
righteousnesse
in
the
earth
,
for
in
these
things
I
delight
,
saith
the
Lord
.
Thus
saith
the
Lord
,
learne
not
the
way
of
the
heathen
,
&
be
not
afraid
for
the
signes
of
heauen
,
though
the
heathen
be
afraid
of
such
.
Euery
man
is
a
beast
by
his
owne
knowledge
▪
for
the
pastors
are
become
beasts
,
and
haue
not
sought
the
lord
,
therfore
haue
they
no
vnderstanding
,
and
all
the
flocks
of
their
pastures
are
scattered
.
O
Lord
,
I
know
that
the
way
of
man
is
not
in
him selfe
,
neither
is
it
in
man
to
walke
,
and
to
direct
his
steps
.
O
Lord
,
correct
me
,
but
with
iudgement
,
not
in
thine
anger
,
lest
thou
bring
me
to
nothing
,
power
out
thy
wrath
vpon
the
heathen
that
know
thee
not
and
vpon
the
families
that
call
not
vpon
thy
name
:
let
me
see
thy
vengeance
on
them
,
for
vnto
thee
haue
I
opened
my
cause
.
O
lord
,
if
I
dispute
with
thee
thou
art
righteous
,
yet
let
me
talke
with
thee
of
thy
iudgements
;
wherefore
doth
the
way
of
the
wicked
prosper
?
why
are
all
the
in
wealth
that
rebelliously
transgresse
?
Thou
hast
planted
them
,
and
they
haue
taken
roote
,
they
grow
and
bring
forth
fruit
,
thou
art
neare
in
their
mouth
,
&
farre
from
their
reines
:
O
lord
thou
hast
ordeined
them
for
iudgement
,
and
O
GOD
thou
hast
established
them
for
correction
.
Giue
glory
to
the
lord
your
God
before
hee
bring
draknes
,
and
or
euer
your
feete
stumble
in
the
darke
mountains
,
and
whiles
you
looke
for
light
he
turneth
it
into
the
shadowe
of
death
and
make
it
as
darkenes
.
But
if
you
will
not
heare
,
this
my
soule
shall
weepe
in
secret
for
your
pride
,
&
mine
eie
shall
weepe
and
drop
downe
teares
,
for
the
crowne
of
your
glorie
shal
come
downe
from
your
heads
.
O
lord
though
our
iniquities
testifie
against
vs
,
deale
with
vs
according
to
thy
name
,
for
our
rebellions
are
many
,
we
haue
sinned
against
the.
O
the
hope
of
Israel
,
the
sauiour
thereof
in
the
time
of
trouble
,
why
art
thou
as
a
stranger
in
the
land
,
as
one
that
passeth
by
to
tarry
for
a
night
?
why
art
thou
as
a
man
astonied
,
&
as
a
strong
man
that
cannot
helpe
?
yet
art
thou
,
O
lord
in
the
middest
of
vs
,
&
thy
name
is
called
vpon
vs
;
O
forsake
vs
not
.
Thus
saith
the
lord
vnto
this
people
,
thus
haue
they
delighted
to
wander
,
they
haue
not
refrained
their
feete
.
Therfore
hath
the
lord
no
delight
in
them
,
but
he
will
now
remember
their
iniquitie
,
and
visit
their
sinnes
:
when
they
fast
I
will
not
he●re
their
cries
,
I
will
not
accept
them
,
but
I
will
consume
them
by
the
sword
,
and
by
the
famine
and
by
the
pestilence
.
Wee
acknowledge
,
O
lord
,
our
wickednes
,
and
the
iniquitie
of
our
fathers
,
for
wee
haue
sinned
against
thee
,
do
not
abhorre
vs
for
thy
names
sake
,
cast
not
downe
the
throne
of
thy
glory
,
remember
and
breake
not
thy
couenant
with
vs
.
Are
there
any
among
the
vanities
of
the
gentiles
that
can
giue
raine
,
or
can
the
heauens
giue
showers
?
is
it
not
thou
O
lord
our
God
?
Therefore
will
we
waite
vpon
thee
,
for
thou
hast
made
all
these
things
.
Then
said
the
lord
vnto
me
,
though
Moises
and
Samuel
stoode
before
me
,
yet
mine
affection
could
not
be
towards
this
people
.
Cast
them
out
of
my
sight
,
and
let
them
depart
:
and
if
they
say
vnto
thee
,
whither
shall
wee
depart
?
then
tell
them
,
thus
saith
the
lord
,
such
as
are
apointed
to
death
,
vnto
death
;
&
such
as
are
for
the
sword
,
to
the
sword
;
and
such
as
are
for
famine
,
to
the
famine
;
&
such
as
are
for
the
captiuitie
,
to
the
captiuitie
:
and
I
will
appoint
ouer
them
foure
kindes
,
saith
the
Lord
;
the
sword
to
slay
,
and
the
dogs
to
teare
in
pieces
,
and
the
fowles
of
the
heauen
,
and
the
beasts
of
the
earth
to
deuoure
,
and
to
destroy
.
Thou
hast
forsaken
me
,
saith
the
lord
and
gone
backward
;
therfore
will
I
stretch
out
my
hand
against
thee
,
and
destroy
thee
,
for
I
am
wearie
with
repenting
.
Thy
substance
and
thy
treasures
will
I
giue
to
be
spoiled
without
gaine
,
and
that
for
all
thy
sinnes
,
euen
in
all
thy
borders
.
Behold
,
saith
the
lord
,
I
will
send
out
many
fishers
,
and
they
shall
fish
them
;
and
after
I
will
send
out
many
hunters
,
and
they
shall
hunt
them
from
euerie
mountaine
,
and
from
euery
hill
,
&
out
of
the
caues
of
the
rocks
:
for
mine
eies
are
vppon
all
their
waies
,
they
are
not
hid
from
my
face
,
neither
is
their
iniquitie
hid
from
mine
eies
.
And
first
I
will
recompence
their
iniquitie
&
their
sinne
double
,
because
they
haue
defiled
my
land
,
and
haue
filled
my
inheritance
with
their
filthy
carrions
and
their
abhominations
.
Thus
saith
the
lord
,
cursed
be
the
man
that
trusteth
in
man
,
and
maketh
flesh
his
arme
,
and
withdraweth
his
heart
from
the
lord
,
for
he
shall
be
like
the
heath
in
the
wildernes
,
&
shall
not
see
when
any
good
commeth
:
but
shall
inhabite
the
parched
places
in
the
wildernes
in
a
salt
land
,
and
not
inhabited
.
Blessed
is
the
man
that
trusteth
in
the
lord
,
and
whose
hope
the
lord
is
,
for
he
shall
be
as
a
tree
that
is
planted
by
the
water
,
which
spreadeth
out
her
rootes
by
the
riuer
,
&
shall
not
feele
when
the
heate
commeth
,
but
her
leafe
shall
be
greene
and
shall
not
care
for
the
yeare
of
drouth
,
neither
shal
cease
from
yielding
fruit
.
The
heart
is
deceitfull
and
wicked
aboue
all
things
,
who
can
know
it
?
I
the
lord
search
the
heart
,
and
try
the
reines
euen
to
giue
euery
man
according
to
his
waies
,
and
according
to
the
fruit
of
his
workes
.
As
the
partrich
gathereth
the
yong
which
she
hath
not
brought
forth
so
he
that
gathereth
riches
,
and
not
by
right
,
shall
leaue
them
in
the
middest
of
his
daies
,
and
at
his
end
shall
be
a
foole
.
O
Lord
the
hope
of
Israel
,
all
that
forsake
thee
shal
be
confounded
,
they
that
depart
from
thee
shall
bee
written
in
the
earth
,
because
they
haue
forsaken
the
Lord
the
fountaine
of
liuing
waters
.
Heale
me
,
O
Lord
,
and
I
shall
be
whole
,
saue
me
,
and
I
shall
be
saued
,
for
thou
art
my
praise
.
Then
the
word
of
the
Lord
came
vnto
me
saying
,
I
wil
speake
sodainly
against
a
nation
,
or
against
a
kingdome
to
pluck
it
vp
,
and
to
roote
it
out
and
to
destroy
it
,
but
if
this
nation
,
against
whom
I
haue
pronounced
,
turne
from
their
wickednes
,
I
will
repent
of
the
plague
that
I
thought
to
bring
vppon
them
.
And
I
will
speake
sodainly
concerning
a
nation
&
concerning
a
kingdome
to
build
it
,
and
to
plant
it
:
but
if
it
doe
euill
in
my
sight
,
&
heare
not
my
voice
,
I
will
repent
of
the
good
that
I
thought
to
doe
for
them
Thus
saith
the
Lord
God
of
Hostes
,
the
God
of
Israel
,
behold
I
will
bring
vpon
this
citie
and
vpon
all
her
towns
,
all
the
plagues
that
I
haue
pronounced
against
it
,
because
they
haue
hardned
their
necks
&
would
not
heare
my
words
;
but
they
said
desperately
,
surely
wee
will
walke
after
our
owne
imaginations
,
and
doe
euery
man
after
the
stubbornnes
of
his
wicked
heart
.
Behold
,
I
will
bring
a
plague
vpon
this
place
,
the
which
whosoeuer
heareth
it
,
his
eares
shall
tingle
,
and
I
will
cause
them
to
fall
by
the
sword
before
their
enemies
,
&
by
the
hand
of
them
that
seeke
their
liues
,
and
their
carkases
will
I
giue
to
bee
meate
for
the
sowles
of
heauen
,
and
to
the
beastes
of
the
field
,
and
I
will
feed
them
with
the
flesh
of
their
sonnes
,
and
with
the
flesh
of
their
daughters
,
and
euery
one
shal
eate
the
flesh
of
his
friend
,
in
the
siege
and
straitnesse
wherewith
their
enemies
that
seeke
their
liues
shall
hold
them
strait
.
Woe
bee
vnto
the
pastors
that
destroy
&
scatter
the
sheep
of
my
pasture
,
saith
the
Lord
.
Therefore
thus
saith
the
Lord
God
of
Israel
vnto
the
pastors
that
feede
my
people
,
ye
haue
scattered
my
flocke
,
and
thrust
them
out
,
and
haue
not
visited
them
.
Behold
I
will
visit
you
for
the
wickednesse
of
your
workes
,
saith
the
Lord
:
for
both
the
Prophet
and
the
Priest
doe
wickedly
,
and
their
wickednes
haue
I
found
in
my
house
,
saith
the
Lord
:
wherfore
their
way
shall
be
vnto
them
as
slippery
waies
in
the
darkenes
,
they
shall
bee
driuen
forth
,
and
fall
therein
:
for
I
will
bring
a
plague
vpon
them
,
euen
the
yeare
of
their
visitation
,
saith
the
Lord
.
Therefore
thus
saith
the
Lord
concerning
the
Prophets
,
behold
,
I
will
feed
them
with
wormwood
,
and
make
them
drinke
the
water
of
gall
:
for
from
the
Prophets
is
wickednes
,
gone
forth
into
all
the
land
of
Ierusalem
,
they
strengthen
also
the
hands
of
the
wicked
,
that
none
can
returne
from
their
wickednes
:
they
are
all
vnto
me
as
Sodome
,
&
the
inhabitants
thereof
as
Gamorah
.
They
say
still
vnto
them
that
dispise
me
,
the
Lord
hath
said
,
ye
shall
haue
peace
,
and
they
say
vnto
euery
one
that
walketh
after
the
stubbornnes
of
his
owne
heart
,
there
shall
no
euill
come
vpon
you
.
Therfore
behold
,
I
euen
I
will
vtterly
forget
you
,
and
I
will
forsake
you
and
bring
an
euerlasting
reproch
vppon
you
,
and
a
perpetual
shame
which
shall
neuer
bee
forgotten
.
I
haue
not
sent
these
Prophets
;
saith
the
Lord
,
yet
they
ran
;
I
haue
not
spoken
vnto
them
,
and
yet
they
prophecied
.
But
if
they
had
stood
in
my
counsell
,
and
had
declared
my
words
vnto
my
people
,
then
they
should
haue
turned
them
from
their
euil
way
,
and
from
the
wickednes
of
their
inuentions
.
How
long
doe
the
Prophets
delight
to
prophecie
lies
,
euen
prophecying
the
deceit
of
their
owne
heart
.
Is
not
my
word
like
a
fire
,
saith
the
Lord
,
and
like
a
hammer
that
breaketh
the
stone
?
Therfore
behold
,
I
will
come
against
the
Prophets
saith
the
Lord
,
which
haue
sweet
tongues
,
and
say
,
he
sayeth
,
behold
,
I
will
come
against
Prophets
saith
,
the
Lord
,
that
steale
my
word
,
euery
one
from
his
neighbour
:
behold
I
wil
come
against
them
that
prophecie
false
dreames
,
saith
the
Lord
,
and
doe
tell
them
,
and
cause
my
people
to
erre
by
their
lies
and
by
their
slatteries
,
and
I
sent
them
not
,
nor
commanded
them
:
therfore
they
bring
no
profit
vnto
this
people
,
saith
the
Lord
.
For
thus
hath
the
Lord
God
of
Israel
spoken
vnto
me
,
take
the
cup
of
wine
of
this
my
indignation
at
my
handes
,
and
cause
all
the
nations
to
whom
I
send
,
to
drinke
it
,
and
they
shall
drinke
and
be
moued
,
and
be
mad
,
because
of
the
sword
that
I
will
send
amongst
them
.
Therefore
say
thou
vnto
them
,
thus
saith
the
lord
of
hosts
the
God
of
Israel
,
drinke
&
be
drunk
,
&
spew
,
&
fall
&
rise
no
more
,
because
of
the
sword
which
I
will
send
amongst
them
:
but
if
they
refuse
to
take
the
cup
at
thine
hand
to
drinke
,
then
tell
them
,
thus
saith
the
lord
of
hostes
,
you
shall
certainly
drinke
;
for
loe
,
I
begin
to
plague
the
citie
where
my
name
is
called
vpon
,
and
should
you
goe
free
?
you
shall
not
goe
quit
.
For
I
will
call
for
a
sword
vpon
all
the
inhabitants
of
the
earth
,
saith
the
lord
of
hostes
.
The
Lord
shall
roare
from
aboue
,
and
thrust
out
his
voice
from
his
holy
habitation
,
hee
shall
roare
vpon
his
habitation
,
and
crie
aloud
,
the
sound
shall
be
to
the
ends
of
the
earth
,
for
the
Lord
hath
a
controuersie
with
the
nations
,
and
will
enter
into
iudgement
with
all
flesh
,
and
hee
will
giue
them
that
are
wicked
to
the
sword
,
saith
the
lord
.
Thus
saith
the
lord
of
hosts
,
behold
,
a
plague
shall
goe
forth
from
nation
to
nation
,
and
a
great
whirle-wind
shall
be
raised
vp
from
the
costes
of
the
earth
,
and
the
slaine
of
the
lord
shal
be
at
that
day
,
from
one
end
of
the
earth
to
the
other
end
of
the
earth
:
they
shall
not
bee
mourned
,
neither
gathered
,
nor
buried
;
but
shal
be
as
the
dung
vpon
the
ground
.
Thus
my
soule
was
farre
off
from
peace
,
I
forgat
prosperitie
,
remembring
mine
affliction
,
and
my
mourning
,
the
wormwood
,
and
the
gall
,
my
soule
hath
them
in
remembrance
and
is
humbled
in
me
.
It
is
the
Lords
mercies
that
wee
are
not
consumed
,
because
his
compassions
saile
not
.
The
Lord
is
my
portion
,
saith
my
soule
,
therefore
wil
I
hope
in
him
.
The
Lord
is
good
vnto
them
that
trust
in
him
,
&
to
the
soule
that
seeketh
him
.
It
is
good
both
to
trust
,
and
to
waite
for
the
saluation
of
the
Lord
.
It
is
good
for
a
man
that
he
beare
the
yoke
in
his
youth
,
for
the
Lord
wil
not
forsake
for
euer
,
but
though
hee
send
affliction
,
yet
wil
he
haue
compassion
,
according
to
the
multitude
of
his
mercies
:
for
he
doth
not
punish
willingly
,
nor
afflict
the
children
of
men
in
stamping
vnder
his
feete
all
the
prisoners
of
the
earth
.
Wherefore
then
is
the
liuing
man
sorrowfull
?
man
suffereth
for
sinne
.
Let
vs
search
&
trie
our
waies
,
&
turne
againe
to
the
lord
.
Let
vs
lift
vp
our
hearts
with
our
hands
vnto
God
in
the
heauens
.
Wee
haue
sinned
and
haue
rebelled
,
therfore
thou
hast
not
spared
:
thou
hast
couered
vs
with
wrath
and
persecuted
vs
,
thou
hast
slaine
,
&
not
spared
.
Thou
hast
couered
thy selfe
with
a
cloud
,
that
our
prayer
should
not
passe
thorow
:
thou
hast
made
vs
as
the
of-scouring
and
refuse
in
the
middest
of
the
people
;
al
our
enemies
haue
opened
their
mouth
against
vs
.
Feare
and
a
snare
is
come
vpon
vs
,
with
desolation
and
destruction
;
the
ioy
of
our
heart
is
gone
,
our
dance
is
turned
to
mourning
:
therefore
our
heart
is
heauie
:
for
these
things
our
eyes
are
dimme
.
The
crowne
of
our
head
is
fallen
;
woe
now
vnto
vs
that
we
haue
sinned
.
O
thou
sonne
of
man
,
behold
they
shall
put
bands
vpon
thee
,
and
shall
bind
thee
with
them
,
and
thou
shalt
not
goe
out
amongst
them
,
and
I
will
make
thy
tongue
cleaue
to
the
roofe
of
thy
mouth
,
that
thou
shalt
bee
dumbe
,
and
shalt
not
bee
to
them
as
a
man
that
rebuketh
,
for
they
are
a
rebellious
house
:
but
when
I
shal
haue
spoken
vnto
thee
,
I
wil
open
thy
mouth
,
and
thou
shalt
say
vnto
them
:
Thus
saith
the
Lord
God
,
hee
that
heareth
,
let
him
heare
,
and
hee
that
leaueth
off
,
let
him
leaue
off
,
for
they
are
a
rebellious
house
.
Therefore
thus
saith
the
Lord
God
,
because
your
multitude
is
greater
then
the
nations
that
are
round
about
you
,
and
ye
haue
not
walked
in
my
statutes
,
neither
haue
you
kept
my
iudgements
:
behold
,
I
,
euen
I
come
against
thee
,
and
will
execute
iudgement
in
the
midest
of
thee
,
euen
in
the
sight
of
the
nations
.
For
in
the
middest
of
thee
the
fathers
shall
eate
their
sonnes
,
and
the
sonnes
shall
eate
their
fathers
,
and
I
will
execute
iudgement
in
thee
,
&
the
whole
remnant
of
thee
wil
I
scatter
into
all
the
winds
:
the
third
part
of
thee
shal
die
with
the
pestilence
,
&
with
famine
shall
they
be
consumed
in
the
middest
of
thee
,
and
another
third
part
thereof
shal
fal
by
the
sword
round
about
thee
,
and
I
will
scatter
the
last
third
part
into
all
windes
.
And
I
will
draw
out
a
sword
after
them
,
neither
shall
mine
eye
spare
thee
,
neither
will
I
haue
any
pitie
.
Thus
shall
mine
anger
bee
accomplished
,
&
I
will
cause
my
wrath
to
cease
in
them
,
&
I
will
be
comforted
;
&
they
shal
know
that
I
the
lord
haue
spoken
it
in
my
zeale
,
when
I
haue
accomplished
my
wrath
in
them
.
Moreouer
I
will
make
thee
wast
,
&
abhorred
amongst
the
nations
that
are
round
about
thee
,
and
in
the
sight
of
all
that
passe
by
,
so
shalt
thou
bee
a
reproch
and
shame
,
a
chastisement
,
and
an
astonishment
vnto
the
nations
that
are
round
about
thee
,
when
I
shall
execute
iudgement
in
anger
&
in
wrath
,
and
in
sharpe
rebukes
.
I
the
Lord
haue
spoken
it
,
and
they
shall
know
that
I
am
the
Lord
,
and
that
I
haue
not
said
in
vaine
,
that
I
will
doe
this
euill
vnto
them
.
Hee
that
is
farre
off
shall
die
of
the
pestilence
,
and
hee
that
is
neere
shall
fall
by
the
sword
,
and
hee
that
remaineth
and
is
besieged
,
Cap.
7.
shall
die
by
the
famine
.
Thus
will
I
accomplish
my
wrath
vpon
them
,
so
will
I
stretch
my
hand
vpon
them
,
and
make
the
land
wast
and
desolate
in
all
their
habitations
,
and
they
shall
know
that
I
am
the
Lord
.
Crueltie
is
risen
vp
into
a
rod
of
wickednes
,
none
of
them
shall
remaine
,
nor
of
their
riches
,
nor
of
any
of
theirs
,
neither
shall
there
bee
lamentation
for
them
.
An
end
is
come
,
the
end
is
come
,
it
watcheth
for
thee
,
behold
,
it
is
come
now
,
I
will
shortly
powre
out
my
wrath
vpon
thee
,
and
fulfill
mine
anger
vpon
thee
,
I
will
iudge
thee
acording
to
thy
waies
,
and
I
wil
lay
vpon
thee
all
thine
abominations
.
The
sword
is
without
,
and
the
pestilence
and
famine
within
,
he
that
is
in
the
field
shall
die
with
the
sword
,
and
he
that
is
in
the
citie
,
famine
and
pestilence
shal
deuoure
him
,
all
hands
shal
be
weake
,
and
all
knees
shal
fall
away
as
water
.
They
shall
cast
their
siluer
in
the
streets
,
and
their
gold
cannot
deliuer
them
in
the
day
of
the
wrath
of
the
Lord
;
they
shall
not
satisfie
their
soules
,
neither
fill
their
bowels
,
for
this
ruine
is
for
their
iniquitie
:
when
destruction
commeth
they
shall
seeke
peace
,
but
shall
not
haue
it
.
Calamitie
shall
come
vpon
calamity
,
and
rumor
shal
be
vpon
rumor
:
then
shal
they
seeke
the
vision
of
the
Prophet
,
but
the
law
shall
perish
from
the
Priest
,
and
counsel
from
the
ancient
.
The
king
shal
mourne
,
and
the
Princes
shal
be
clothed
with
desolation
,
and
the
hands
of
the
people
in
the
land
shal
be
troubled
.
I
wil
doe
vnto
them
according
to
their
waies
,
and
according
to
their
iudgements
wil
I
iudge
them
,
and
they
shal
know
that
I
am
the
Lord
.
Thus
saith
the
Lord
God
,
Woe
vnto
the
foolish
prophets
that
follow
their
own
spirit
,
and
haue
seene
nothing
,
because
with
your
lies
you
haue
made
the
heart
of
the
righteous
sadde
,
whom
I
haue
not
made
sad
,
and
strengthned
the
hands
of
the
wicked
,
that
hee
should
not
returne
from
his
wicked
way
,
by
promising
him
life
.
Therefore
thus
saith
the
Lord
God
,
because
you
haue
spoken
vanities
&
seene
lies
,
therfore
behold
,
I
am
against
you
,
saith
the
Lord
God
,
and
my
hand
shall
be
vpon
the
Prophets
that
see
vanities
,
and
diuine
lies
,
they
shal
not
bee
in
the
assembly
of
my
people
,
neither
shal
they
be
written
in
the
writings
of
the
house
of
Israel
,
neither
shal
they
enter
into
the
land
of
Israel
;
for
I
wil
deliuer
my
people
out
of
your
hand
,
and
you
shal
know
that
I
am
the
Lord
.
And
the
word
of
the
Lord
came
vnto
mee
saying
,
sonne
of
man
say
vnto
her
,
Cap.
22.
thou
art
the
land
that
is
vncleane
,
thou
hast
offended
in
thy
bloud
that
thou
hast
shed
,
thou
hast
caused
thy
dayes
to
draw
neere
,
and
art
come
vnto
thy
terme
,
In
thee
haue
they
despised
father
and
mother
,
in
the
middest
of
thee
haue
they
oppressed
the
stranger
,
in
thee
haue
they
vexed
the
fatherlesse
,
and
widdow
,
in
thee
are
men
that
carrie
tales
to
shed
bloud
.
Thou
hast
despised
mine
holy
things
,
and
hast
polluted
my
sabbaths
:
in
thee
haue
they
taken
gifts
to
shed
bloud
,
thou
hast
taken
vsurie
,
and
the
increase
,
and
thou
hast
defrauded
thy
neighbour
by
extortion
,
and
hast
forgotten
mee
,
saith
the
Lord
God
.
There
is
a
conspiracie
of
her
Prophets
in
the
middest
thereof
,
like
a
roaring
lyon
,
rauening
the
pray
,
they
haue
deuoured
soules
,
they
haue
taken
the
riches
and
precious
things
,
they
haue
made
her
many
widowes
,
in
the
middest
therof
her
priests
haue
broken
my
law
,
and
haue
defiled
my
holy
things
,
they
haue
put
no
difference
betweene
the
holy
and
prophane
,
neither
discerned
betweene
the
vncleane
and
the
cleane
,
and
haue
hid
their
eyes
from
my
sabbaths
,
and
I
am
prophaned
amongst
them
her
Princes
in
the
middest
thereof
are
like
wolues
rauening
the
pray
to
shed
bloud
,
and
to
destroy
soules
for
their
owne
couetous
lucre
.
The
people
of
the
land
haue
violently
oppressed
by
spoyling
,
and
robbing
,
and
haue
vexed
the
poore
and
the
needy
,
Ezechiel
.
yea
they
haue
oppressed
the
stranger
against
right
:
&
I
sought
for
a
man
amongst
them
,
that
should
make
vp
the
hedge
and
stand
in
the
gap
before
me
for
the
land
that
I
should
not
destroy
it
;
but
I
found
none
.
Behold
therefore
I
haue
smitten
my
hand
vpon
the
couetousnes
that
thou
hast
vsed
,
and
vpon
the
bloud
which
hath
beene
shed
in
the
middest
of
thee
.
Can
their
hart
endure
;
or
can
their
hands
bee
strong
in
the
dayes
that
I
shall
haue
to
doe
with
thee
?
I
the
Lord
haue
spoken
it
and
I
will
doe
it
;
as
they
gather
siluer
,
and
brasse
,
and
iron
,
and
lead
,
and
tinne
,
into
the
middest
of
the
furnace
,
to
blow
the
fire
vpon
it
,
&
to
melt
it
;
so
wil
I
gather
you
in
mine
anger
,
and
in
my
wrath
,
and
will
put
you
there
,
and
melt
you
,
and
you
shal
know
that
I
the
Lord
haue
powred
out
my
wrath
vpon
you
.
Say
vnto
them
,
as
I
liue
,
saith
the
Lord
God
,
I
desire
not
the
death
of
the
wicked
,
but
that
the
wicked
turne
from
his
way
and
liue
.
Turne
you
,
turne
you
from
your
euill
waies
,
for
why
will
you
die
?
When
the
righteous
turneth
from
his
righteousnes
,
Cap.
33.
and
committeth
iniquitie
,
hee
shall
euen
die
thereby
.
But
if
the
wicked
returne
from
his
wickednes
,
and
doe
that
which
is
lawfull
and
right
,
he
shal
liue
therby
.
Yee
leane
vpon
your
swords
,
yee
worke
abomination
,
and
yee
defile
euery
one
his
neighbours
wise
,
should
yee
then
possesse
the
land
?
Also
thou
sonne
of
man
,
the
children
of
thy
people
,
that
talke
of
thee
by
the
walles
,
and
in
the
doores
of
houses
,
and
speake
one
to
another
,
euery
one
to
his
brother
,
saying
,
Come
I
pray
you
and
heare
what
is
the
word
that
commeth
from
the
Lord
,
for
they
come
vnto
thee
,
as
the
people
vseth
to
come
,
and
my
people
sit
before
thee
,
&
heare
thy
words
,
but
they
wil
not
do
them
:
for
with
their
mouths
they
make
iestes
,
and
their
heart
goeth
after
their
couetousnes
,
&
loe
,
thou
art
vnto
them
as
a
iesting
song
of
one
that
hath
a
pleasant
voice
,
and
can
sing
well
,
for
they
heare
thy
wordes
,
but
doe
them
not
.
Say
thus
vnto
them
,
thus
saith
the
LORD
GOD
,
as
I
liue
,
so
surely
they
that
are
in
the
desolate
places
shall
fall
by
the
sworde
,
and
him
that
is
in
the
open
field
will
I
giue
vnto
the
beasts
to
be
deuoured
;
and
they
that
be
in
the
courts
,
and
in
the
caues
shall
die
of
the
pestilence
;
them
shall
they
know
that
I
am
the
Lord
,
when
I
haue
laid
the
land
desolate
,
and
waste
because
of
their
abominations
which
they
haue
committed
.
Wo
vnto
the
shepheards
of
Israel
that
feede
themselues
,
Cap.
34.
should
not
the
shepheards
feede
the
flocks
?
yee
eate
the
fatte
,
and
ye
cloath
you
with
the
wooll
,
yee
kill
them
that
are
fedde
,
but
you
feede
not
the
sheepe
.
The
weake
haue
you
not
strengthned
,
and
the
sick
haue
you
not
healed
,
neither
haue
you
bound
vp
the
broken
,
nor
brought
again
that
which
was
driuen
away
,
neither
haue
you
sought
that
which
was
lost
,
but
with
cruelty
and
with
rigour
haue
you
ruled
them
,
and
they
were
scattred
without
a
shepheard
;
and
when
they
were
dispersed
they
were
deuoured
of
all
the
beasts
of
the
field
.
Therefore
ye
shepheards
heare
the
word
of
the
Lord
:
As
I
liue
saith
the
lord
God
,
surely
because
my
flock
was
spoiled
and
my
sheepe
were
deuoured
of
all
the
beasts
of
the
field
,
hauing
no
shepheard
,
neither
did
my
shepheards
seeke
my
sheepe
:
but
my
shepheards
fedde
themselues
,
and
fed
not
my
sheepe
.
Behold
,
I
come
against
the
shepheards
,
and
will
require
my
sheepe
at
their
hands
,
and
cause
them
to
cease
from
feeding
the
sheepe
,
neither
shall
the
shepheards
feede
themselues
any
more
,
for
I
will
deliuer
my
sheepe
from
their
mouths
,
&
they
shall
no
more
deuoure
them
.
For
thus
saith
the
lord
God
,
behold
I
will
search
my
sheepe
,
and
seeke
them
out
,
I
will
seeke
that
which
was
lost
,
and
bring
againe
that
which
was
driuen
away
,
and
will
binde
vp
that
which
was
broken
,
&
wil
strengthen
the
weake
:
but
I
wil
destroy
the
fatte
,
and
the
strong
,
and
feede
them
with
iudgement
,
because
ye
haue
thrust
with
side
and
with
shoulder
,
and
pusht
all
the
weake
with
your
hornes
,
till
ye
haue
scattered
them
abroad
,
therefore
will
I
helpe
my
sheepe
,
and
they
shall
no
more
be
spoiled
,
&
I
will
iudge
betweene
sheepe
and
sheepe
.
And
ye
my
sheepe
,
the
sheepe
of
my
pasture
,
are
mine
,
and
I
am
your
GOD
,
saith
the
Lord
God
.
A
new
heart
also
wil
I
giue
you
,
and
a
new
spirit
will
I
put
within
you
,
and
I
wil
take
away
the
stony
heart
out
of
your
bodie
,
and
will
giue
you
an
heart
of
flesh
,
and
I
will
put
my
spirit
within
you
;
and
cause
you
to
walke
in
my
statutes
,
&
ye
shall
keepe
my
iudgements
,
and
do
them
,
and
ye
shall
dwell
in
the
land
that
I
gaue
to
your
fathers
,
and
ye
shal
be
my
people
,
and
I
wil
bee
your
God
.
I
will
also
deliuer
you
from
al
your
filthines
.
Then
shall
you
remember
your
owne
wicked
waies
,
and
your
deedes
that
were
not
good
,
and
shall
iudge
your selues
worthy
to
haue
bene
destroied
for
your
iniquities
,
and
for
your
abominations
.
Be
it
knowne
vnto
you
,
that
I
doe
not
this
for
your
sakes
,
but
for
my
holy
names
sake
;
saith
the
Lord
God
.
Therefore
be
ashamed
,
and
confounded
,
O
house
of
Israel
,
for
your
owne
waies
.
Daniel
against
impenitent
sinners
.
cap.
9.
Wee
haue
sinned
,
and
committed
iniquitie
,
and
haue
done
wickedly
,
yea
we
haue
rebelled
,
and
haue
departed
from
thy
precepts
and
from
thy
iudgements
,
for
we
haue
not
obeied
the
voice
of
the
Lord
our
God
,
to
walke
in
his
waies
which
he
hath
laid
before
vs
by
the
ministry
of
his
seruants
the
Prophets
.
Therfore
hath
the
Lord
made
ready
the
plague
and
brought
it
vpon
vs
,
for
the
Lord
our
God
is
righteous
in
all
his
workes
which
he
doth
:
for
we
would
not
heare
his
voice
.
Many
shall
be
purified
,
made
white
,
and
tried
;
but
the
wicked
shall
do
wickedly
,
and
none
of
the
wicked
shall
haue
vnderstanding
,
but
the
wise
shall
vnderstand
.
Heare
the
word
of
the
Lord
ye
children
of
Israel
,
Osea
against
impenitent
sinners
.
Cap.
4.
for
the
Lord
hath
a
controuersie
with
the
inhabitants
of
the
land
,
because
there
is
no
truth
,
nor
mercie
nor
knowledge
of
God
in
the
land
.
By
swearing
,
and
lying
,
and
killing
,
&
stealing
,
and
whoring
they
break
out
,
&
bloud
toucheth
bloud
:
yet
let
none
rebuke
nor
reproue
another
;
for
thy
people
are
as
they
that
rebuke
the
priests
,
my
people
are
destroied
for
lack
of
knowledge
:
because
thou
hast
refused
knowledge
I
will
also
refuse
thee
,
that
thou
shalt
be
no
Priest
to
me
;
and
seeing
thou
hast
forgotten
the
law
of
thy
God
,
I
will
also
forget
thy
children
:
as
they
were
encreased
,
so
they
sinned
against
me
,
they
eate
vp
the
sinnes
of
my
people
,
and
lift
vp
their
mindes
in
their
iniquitie
.
And
as
theeues
waite
for
a
man
:
so
the
company
of
the
Priests
murther
in
the
way
by
consent
,
for
they
worke
mischiefe
.
Therefore
wil
I
change
their
glorie
into
shame
,
and
there
shall
be
like
people
like
Priest
,
for
I
will
visit
their
waies
vpon
them
,
and
reward
them
their
deedes
.
Their
drunkennes
stincketh
they
haue
committed
whordome
,
their
rulers
loue
to
say
with
shame
,
bring
ye
:
whordome
,
and
wine
,
and
new
wine
take
away
their
hearts
.
Therefore
shall
the
Land
mourne
,
and
euery
one
that
dwelleth
therein
shall
be
cut
off
.
The
Prophet
shall
fall
with
thee
in
the
night
,
and
I
will
destroy
thy
mother
.
They
wil
not
giue
their
mindes
to
turne
vnto
their
God
,
for
the
spirit
of
fornication
is
in
the
middest
of
them
,
&
they
haue
not
knowen
the
Lord
.
The
Princes
of
Iudah
were
like
them
that
remoue
their
bounds
:
therefore
will
I
powre
out
my
wrath
vpon
them
like
water
,
I
,
euen
I
wil
spoile
and
go
away
,
I
wil
take
away
and
none
shall
rescue
it
.
Wo
vnto
them
,
for
they
fled
away
from
me
,
destruction
shal
be
vnto
them
,
because
they
haue
transgressed
against
me
,
though
I
haue
redeemed
them
,
yet
haue
they
spoken
lies
against
me
.
I
haue
written
to
them
the
great
things
of
my
lawe
,
but
they
were
counted
as
a
strange
thing
,
and
they
consider
not
in
their
heart
that
I
remember
all
their
wickednes
.
Now
their
owne
inuentions
haue
beset
them
about
,
they
are
in
my
sight
,
for
the
wickednes
of
their
inuentions
I
wil
cast
them
out
of
mine
house
,
I
will
loue
them
no
more
,
all
their
Princes
are
rebels
,
my
GOD
will
cast
them
away
,
because
they
did
not
obey
,
and
they
shall
wander
amongst
the
nations
.
They
turne
iudgement
to
woorme-wood
,
Amos
against
impenitent
sinners
.
cap.
5.
and
leaue
off
righteousnes
in
the
earth
:
they
haue
bated
him
that
rebuked
in
the
gate
,
and
they
abhorred
him
that
speaketh
vprightly
;
therefore
the
prudent
shall
keep
silence
in
that
time
,
for
it
is
an
euill
time
,
for
I
know
your
manifold
transgressions
,
&
your
mighty
sinnes
,
they
a●flict
the
iust
,
they
take
rewards
,
and
they
oppresse
the
poore
in
the
gate
.
Therefore
the
Lord
God
of
Hostes
,
the
Lord
saith
thus
,
mourning
shall
be
in
all
the
streetes
,
&
they
shall
say
in
all
the
high
waies
,
alas
,
alas
,
and
they
shall
call
the
husbandmen
to
lamentation
,
and
such
as
can
mourn
to
mourning
.
Cap.
8.
Behold
the
daies
come
,
saith
the
Lord
God
,
that
I
wil
send
a
famine
in
the
land
,
not
a
famine
of
bread
,
nor
a
thirst
for
water
:
but
of
hearing
the
word
of
the
Lord
,
&
they
shall
wander
from
sea
to
sea
,
and
from
the
north
euen
to
the
east
shall
they
runne
to
and
fro
to
seeke
the
word
of
the
Lord
,
and
shall
not
finde
it
.
Gap
.
9.
Behold
the
eies
of
the
lord
are
vpon
the
sinfull
kingdome
,
and
I
will
destroy
it
cleane
out
of
the
earth
,
and
I
will
slay
the
last
of
them
with
the
sword
;
he
that
flieth
of
them
shall
not
fly
away
,
and
he
that
escapeth
of
them
shall
not
be
deliuered
:
though
they
dig
into
hell
,
thence
shall
mine
hand
take
them
;
though
they
climbe
vp
to
heauen
thence
will
I
bring
them
downe
,
and
though
they
hide
themselues
in
the
top
of
Carmell
,
I
wil
search
and
take
them
out
thence
;
and
though
they
be
hid
from
my
sight
in
the
bottom
of
the
Sea
,
there
will
I
command
the
serpent
,
and
hee
shall
bite
them
;
and
though
they
go
into
captiuity
before
their
enemies
,
thence
will
I
command
the
sworde
,
and
it
shall
slay
them
,
and
I
will
set
mine
eies
vpon
them
for
euill
and
not
for
good
.
For
behold
the
Lord
commeth
out
of
his
place
,
and
will
come
downe
,
Micheas
against
impenitent
sinners
.
cap.
1.
and
tread
vpon
the
high
places
of
the
earth
,
and
the
mountaines
shall
melt
vnder
him
.
So
shall
the
valleies
cleaue
as
wax
before
the
fire
,
and
as
the
waters
that
are
powred
downeward
.
Woe
vnto
them
that
imagine
iniquitie
,
Cap.
2.
and
worke
wickednes
vpon
their
beds
,
when
the
morning
is
light
they
practise
it
,
because
their
hand
hath
power
,
and
they
couet
fields
,
and
take
them
by
violence
,
and
houses
,
and
take
them
away
,
so
they
oppresse
a
man
and
his
house
,
euen
man
and
his
heritage
;
the
women
of
my
people
haue
you
cast
out
from
their
pleasant
houses
,
and
from
their
children
haue
you
taken
away
my
glory
continually
.
They
that
prophecied
,
prophecie
you
not
,
they
shall
not
prophecie
vnto
them
,
neither
shall
they
take
shame
;
if
a
man
walke
in
the
spirit
,
and
would
lie
falsely
,
saying
,
I
will
prophecie
vnto
thee
of
wine
&
strong
drinke
,
he
shall
euen
bee
the
Prophet
of
this
people
.
Therefore
thus
saith
the
Lord
,
behold
against
this
family
haue
I
deuised
a
plague
,
whereout
ye
shall
not
pluck
your
necks
,
and
ye
shall
not
go
so
proudly
:
for
this
time
is
euill
.
Thus
saith
the
Lord
concerning
the
Prophets
that
deceiue
my
people
,
and
bite
them
with
their
teeth
,
and
cry
peace
;
if
a
man
put
not
in
their
mouthes
,
they
prepare
warre
against
him
,
the
heads
thereof
iudge
for
rewardes
,
and
the
Priests
therof
teach
for
hire
,
&
the
Prophets
thereof
prophecie
for
money
;
yet
will
they
leane
vpon
the
Lord
,
and
say
,
is
not
the
LORD
amongst
vs
?
no
euill
can
can
come
vpon
vs
.
They
hate
the
good
and
loue
the
euill
,
they
pluck
the
skins
from
them
,
and
their
flesh
from
their
bones
,
and
they
eate
also
the
flesh
of
my
people
,
and
fley
off
the
skinne
from
them
,
and
they
breake
their
bones
,
and
chop
them
in
pieces
as
for
the
pot
,
and
as
the
flesh
within
the
caldron
.
Cap.
6.
For
the
rich
men
thereof
are
full
of
cruelty
,
and
the
inhabitants
thereof
haue
spokn
lies
,
and
their
tongue
is
deceitfull
in
their
mouthes
.
Shal
I
iustifie
the
wicked
ballances
&
the
bag
of
deceitfull
waights
:
therefore
also
wil
I
make
thee
sicke
in
in
smiting
thee
,
and
in
making
thee
desolate
because
of
thy
sinnes
:
thou
shalt
eate
,
and
not
be
satisfied
,
and
thy
casting
downe
shal
be
in
the
middest
of
thee
,
and
thou
shalt
take
hold
,
but
shalt
not
deliuer
;
and
that
which
thou
deliuerest
will
I
giue
vp
vnto
the
sworde
.
Will
the
Lord
bee
pleased
with
thousands
of
rammes
,
or
with
ten
thousand
riuers
of
oile
?
shall
I
giue
my
first
borne
for
my
transgression
,
euen
the
fruit
of
my
bodie
for
the
sinne
of
my
soule
.
He
hath
shewed
thee
O
man
what
is
good
,
and
what
the
Lord
requireth
of
thee
,
surely
to
doe
iustly
,
and
loue
mercie
,
and
to
humble
thy selfe
to
walke
with
thy
God
.
Are
ye
the
treasures
of
wickednes
in
the
house
of
the
wicked
,
and
the
skant
measure
that
is
abominable
?
The
good
man
is
perished
out
of
the
earth
,
Cap.
7.
and
there
is
none
righteous
amongst
men
,
they
all
lie
in
waite
for
bloud
,
euerie
man
hunteth
his
brother
with
a
net
,
to
make
good
for
the
euil
of
their
hands
,
the
Prince
asked
,
and
the
Iudge
iudgeth
for
rewarde
,
so
they
wrap
it
vp
.
The
best
of
them
is
a
bryar
,
and
the
most
righteous
of
them
is
sharper
then
a
thorny
hedge
:
the
day
of
thy
watchmen
,
and
of
thy
visitation
commeth
,
then
shal
be
their
confusion
.
Trust
you
not
in
a
friend
,
neither
put
your
confidence
in
a
Counsailor
;
keepe
the
dores
of
thy
mouth
from
her
that
lieth
in
thy
bosome
,
for
the
son
reuileth
the
father
,
the
daughter
riseth
vp
against
the
mother
,
the
daughter
in
law
against
her
mother
in
lawe
,
&
a
mans
enemies
are
the
men
of
his
owne
house
:
therefore
will
I
looke
vnto
the
Lord
,
I
will
waite
for
God
my
sauiour
,
my
God
wil
heare
me
,
I
wil
beare
the
wrath
of
the
Lord
,
for
I
haue
sinned
against
him
,
vntill
he
pleade
my
cause
,
and
execute
iudgement
for
me
,
then
wil
he
bring
me
forth
to
the
light
,
and
I
shall
see
his
righteousnes
.
Who
is
a
God
like
vnto
thee
?
that
taketh
away
iniquitie
,
and
passeth
by
the
transgression
of
the
remnant
of
his
heritage
,
he
retaineth
not
his
wrath
for
euer
,
because
mercie
pleaseth
him
;
hee
wil
turne
againe
,
and
haue
compassion
vpon
vs
;
he
wil
subdue
our
iniquities
,
and
cast
all
our
sinnes
into
the
bottom
of
the
sea
:
thou
wilt
performe
thy
truth
to
Iacob
,
and
mercie
to
Abraham
,
as
thou
hast
sworne
to
our
fathers
in
old
time
.
The
Lord
is
slow
to
anger
,
Naham
against
impenitent
sinners
.
cap.
1.
but
he
is
great
in
power
,
&
wil
not
surely
cleere
the
wicked
,
the
Lord
hath
his
way
in
the
whirlewinde
and
in
the
storme
,
and
the
clouds
are
the
dust
of
his
feete
.
The
Lord
is
good
and
as
a
strong
hold
in
the
day
of
trouble
,
and
he
knoweth
them
that
trust
in
him
.
God
is
iealous
,
and
the
Lord
reuengeth
,
the
Lord
reuengeth
,
euen
the
Lord
of
anger
,
the
Lord
will
take
vengeance
on
his
aduersaries
,
and
he
reserueth
wrath
for
his
enemies
:
who
can
stand
before
his
wrath
,
or
who
can
abide
in
the
fiercenes
of
his
wrath
?
his
wrath
is
powred
out
like
fire
,
and
the
rocks
are
broken
by
him
.
O
Lord
how
long
shall
I
cry
,
and
thou
wilt
not
heare
?
Habaeuck
against
impenitent
sinners
.
Cap.
1.
euen
cry
out
vnto
thee
for
violence
,
&
thou
wilt
not
help
:
why
dost
thou
shew
me
iniquitie
,
and
cause
me
to
behold
sorrowe
?
for
spoyling
and
violence
are
before
me
,
and
there
are
that
raise
vp
strife
and
contention
:
therfore
the
lawe
is
dissolued
,
&
iudgement
doth
neuer
go
forth
,
for
the
wicked
doth
compasse
about
the
righteous
,
therefore
wrong
iudgement
proceedeth
.
Then
shall
they
take
courage
;
and
transgresse
,
and
doe
wickedly
,
imputing
this
their
power
vnto
their
god
.
Thou
art
of
pure
eies
,
and
canst
not
see
euill
,
thou
canst
not
behold
wickednes
:
wherefore
dost
thou
looke
vpon
the
transgressors
,
and
holdest
thy
tongue
when
the
wicked
deuoureth
the
man
that
is
more
righteous
then
he
?
O
Lord
thou
hast
ordeined
them
for
iudgement
,
and
O
God
thou
hast
established
them
for
correction
.
Art
not
thou
of
old
,
O
Lord
my
God
,
my
holy
one
?
I
shall
not
die
,
but
I
wil
reioice
in
the
Lord
,
I
wil
ioy
in
the
God
of
my
saluation
.
The
Lord
is
my
strength
,
he
will
make
my
feete
like
Hindes
feete
,
and
he
wil
make
me
to
walke
vppon
mine
high
places
.
The
Lord
is
in
his
holy
Temple
,
let
all
the
earth
keepe
silence
before
him
.
The
great
day
of
the
Lord
is
neare
,
Zephaniah
.
against
impenitent
sinners
.
Cap.
1.
it
is
neare
,
and
hasteth
greatly
,
euen
the
voice
of
the
day
of
the
Lord
:
the
strong
man
shall
cry
there
bitterly
,
that
day
is
a
day
of
wrath
,
a
day
of
trouble
&
heauines
,
a
day
of
destruction
and
desolation
,
a
day
of
obscurity
and
darknes
,
a
day
of
clouds
and
blacknesse
,
a
day
of
the
trumpet
and
alarum
against
the
strong
cities
,
&
against
the
high
towers
▪
in
the
same
day
also
wil
I
visit
all
those
that
daunce
vppon
the
threshold
so
proudly
,
which
fill
their
masters
houses
by
cruelty
and
deceipt
,
and
I
will
bring
distresse
vpon
men
that
they
shal
walke
like
blinde
men
,
because
they
haue
sinned
against
the
lord
,
and
their
bloud
shall
be
powred
out
as
dust
,
and
their
flesh
as
dung
,
neither
their
siluer
nor
their
gold
shal
be
able
to
deliuer
them
,
in
the
day
of
the
lords
wrath
,
but
the
whole
land
shal
be
deuoured
by
the
fire
of
his
iealousy
,
for
he
shal
make
euen
a
speedy
riddance
of
all
them
that
dwell
in
the
land
.
Gather
your selues
,
euen
gather
you
O
nation
not
worthy
to
be
loued
before
the
decree
come
forth
,
&
ye
be
as
chaffe
that
passeth
in
a
day
,
and
before
the
fierce
wrath
of
the
Lord
come
vpon
you
,
and
before
the
day
of
the
Lords
anger
come
vpon
you
:
seeke
you
the
lord
all
the
meeke
of
the
earth
,
which
haue
wrought
his
iudgement
,
seeke
righteousnes
,
seeke
holines
,
if
so
be
that
ye
may
be
hid
in
the
day
of
the
lords
wrath
.
I
said
surely
thou
wilt
fear
me
,
thou
wilt
receiue
instruction
,
so
their
dwelling
should
not
be
destroied
,
howsoeuer
I
visited
them
:
but
they
rose
earely
,
and
corrupted
all
their
workes
,
she
heard
not
the
voice
,
shee
receiued
not
correction
,
shee
trusted
not
in
the
lord
,
she
drew
not
neere
vnto
her
God
:
her
Princes
within
her
are
as
roaring
lyons
,
her
Iudges
are
as
wolues
in
the
euening
,
which
leaue
not
the
bones
till
the
morrow
,
her
Prophets
are
light
and
wicked
persons
,
her
Priests
haue
polluted
the
sanctuary
,
they
haue
wrested
the
lawe
.
The
iust
lord
is
in
the
middest
therof
,
he
wil
do
none
iniquitie
,
euerie
morning
doth
he
bring
his
iudgement
to
light
,
he
faileth
not
;
but
the
wicked
will
not
learne
to
be
ashamed
:
therfore
waite
vpon
me
,
saith
the
lord
,
vntill
the
day
that
I
rise
vp
to
the
pray
,
for
I
am
determined
to
gather
the
nations
,
and
that
I
will
assemble
the
kingdomes
,
to
powre
vpon
them
mine
indignation
,
euen
all
my
fierce
wrath
:
for
all
the
earth
shall
bee
deuoured
with
the
fire
of
my
iealousie
.
Sure
then
will
I
turne
to
the
people
a
pure
language
,
that
they
may
call
vpon
the
name
of
the
lord
to
serue
him
with
one
consent
.
In
that
day
shalt
thou
not
be
ashamed
for
all
thy
workes
wherein
thou
hast
transgressed
against
me
.
For
then
will
I
take
away
out
of
the
middest
of
thee
them
that
reioice
of
thy
pride
,
and
thou
shalt
no
more
bee
proud
of
my
holy
mountaine
:
them
will
I
leaue
in
the
middest
of
thee
an
humble
,
and
a
poore
people
,
and
they
shall
trust
in
the
name
of
the
lord
:
the
remnant
of
Israel
shall
doe
none
iniquitie
,
nor
speake
lies
,
neither
shall
a
deceitfull
tongue
be
found
in
their
mouth
:
for
they
shal
be
feed
,
&
lie
downe
,
&
none
shall
make
them
afraid
.
Ha●●ai
against
impen
tent
sinners
.
cap.
1.
Now
therefore
saith
the
Lord
of
hostes
,
consider
your
owne
waies
in
your
hearts
:
ye
haue
sowen
much
,
and
bring
in
little
;
you
eate
,
but
you
haue
not
enough
;
you
drinke
,
but
you
are
not
filled
;
you
claoth
you
,
but
you
are
not
warme
;
and
hee
that
earneth
wages
,
putteth
the
wages
into
a
broken
bagge
;
you
looked
for
much
,
and
loe
it
came
to
little
;
&
when
you
brought
it
home
,
I
did
blow
vpon
it
,
and
I
called
for
a
drought
vpon
the
land
,
and
vpon
the
mountaines
,
and
vpon
the
corne
,
and
vpon
the
wine
,
and
vpon
the
oyle
,
vpon
all
that
the
ground
bringeth
forth
,
both
vpon
men
,
and
vpon
cattle
,
and
vpon
all
the
labour
of
the
hands
:
I
smote
you
with
blasting
,
with
mildew
,
and
with
haile
,
in
all
the
labours
of
your
handes
:
yet
you
turned
not
to
mee
,
saith
the
Lord
.
Thus
speaketh
the
Lord
of
hostes
,
Zacharie
against
impenitent
sinners
.
Cap.
7.8
.
saying
,
these
are
the
things
that
yee
shall
doe
,
speake
euery
man
the
truth
vnto
his
neighbour
,
execute
true
iudgment
,
and
shew
mercy
and
compassion
euery
man
to
his
brother
,
and
oppresse
not
the
widow
,
nor
the
fatherles
,
the
stranger
,
nor
the
poore
,
and
let
none
of
you
imagine
euill
against
his
brother
in
your
heart
,
and
loue
no
false
othe
,
for
all
these
things
are
the
things
that
I
hate
,
saith
the
Lord
:
but
they
refused
to
hearken
,
and
puled
away
the
shoulder
,
and
stopped
their
eares
,
that
they
should
not
heare
,
yea
they
made
their
hearts
as
an
adamant
stone
,
lest
they
should
heare
the
law
,
and
the
wordes
of
the
Lord
of
hostes
sent
in
his
spirit
by
the
ministrie
of
the
former
Prophets
:
therefore
came
a
great
wrath
from
the
Lord
of
hostes
.
I
haue
loued
you
,
saith
the
Lord
,
yet
you
say
wherein
hast
thou
loued
vs
?
Malac.
against
impenitent
sinners
.
Cap.
1.
A
sonne
honoreth
his
father
,
and
a
seruant
his
master
;
if
then
I
bee
a
father
,
where
is
mine
honour
?
and
if
bee
a
master
,
where
is
my
feare
?
saith
the
Lord
of
hostes
vnto
you
,
O
ye
Priests
that
despise
my
name
;
&
ye
say
,
wherin
haue
we
dispised
thy
name
?
my
couenant
was
with
Leuie
of
life
&
peace
,
and
I
gaue
him
feare
▪
and
he
feared
me
,
and
was
afraid
before
my
name
;
the
law
of
truth
was
in
his
mouth
,
&
there
was
no
iniquitie
found
in
his
lippes
;
he
walked
with
me
in
peace
,
and
equitie
,
and
did
turne
many
away
from
iniquitie
.
For
the
Priests
lippes
should
preserue
knowledge
,
&
they
should
seeke
the
law
at
his
mouth
,
for
he
is
the
messenger
of
the
Lord
of
hostes
:
but
yee
are
gone
out
of
the
way
,
yee
haue
caused
many
to
fall
by
the
law
,
yee
haue
broken
the
couenant
of
Leuy
,
saith
the
Lord
of
hostes
;
therefore
haue
I
made
you
also
to
be
despised
and
vile
before
all
the
people
,
because
you
kept
not
my
waies
,
but
haue
beene
partiall
in
the
law
,
from
the
dayes
of
your
fathers
haue
you
gone
away
from
mine
ordinances
,
and
haue
not
kept
them
:
returne
vnto
mee
and
I
will
returne
vnto
you
,
saith
the
Lord
of
hostes
;
but
ye
said
wherein
shall
wee
returne
?
your
words
haue
beene
stout
against
mee
,
saith
the
Lord
;
yet
ye
say
what
haue
we
spoken
against
thee
?
ye
haue
said
,
it
is
in
vaine
to
serue
God
,
and
what
profit
is
it
that
we
haue
kept
his
commandements
,
and
that
we
haue
walked
humbly
before
the
Lord
of
hosts
.
Therfore
we
count
the
proud
blessed
,
euen
they
that
worke
wickednes
are
set
vp
,
and
they
that
tempt
God
,
yea
,
they
are
deliuered
.
Then
spake
they
that
feared
the
lord
,
euery
one
to
his
neighbour
,
and
the
lord
hearkened
,
and
heard
it
,
and
a
booke
of
remembrance
was
written
before
him
,
for
them
that
feared
the
lord
,
and
thought
vpon
his
name
,
and
they
shall
be
to
me
,
saith
the
lord
of
hosts
,
in
that
day
,
that
I
shall
do
this
,
for
a
flocke
,
and
will
I
spare
them
,
as
a
man
that
spareth
his
owne
sonne
that
serueth
him
.
Then
shall
you
returne
,
and
discerne
betweene
the
righteous
and
the
wicked
betweene
him
that
serueth
God
,
&
him
that
serueth
him
not
.
For
behold
,
the
day
commeth
that
shal
burne
as
an
ouen
,
and
all
the
proud
,
yea
and
al
that
do
wickedly
shal
be
stubble
,
and
the
day
that
commeth
shall
burne
them
vp
,
saith
the
lord
of
hostes
,
and
shall
leaue
them
neither
roote
nor
branch
.
But
vnto
you
that
feare
my
name
shall
the
sun
of
righteousnes
arise
,
&
health
shall
be
vnder
his
wings
,
and
you
shall
go
forth
,
and
grow
vp
as
fat
calues
,
and
ye
shall
tread
downe
the
wicked
,
for
they
shall
be
dust
vnder
the
soules
of
your
feete
,
in
the
day
that
I
shall
do
this
,
saith
the
lord
.
Cum
fueris
felix
,
quae
sunt
aduersa
caueto
,
Rursus
in
aduersis
mel●us
sperare
memento
.
Prospice
qui
veniunt
hos
casus
esse
ferendos
,
Nam
leuius
laedit
quicquid
praeuideris
ante
,
Nec
multum
timeas
ventur●
tempora
fati
,
Non
timet
is
mortem
,
qui
scit
contemnere
vitam
.
Passibus
ambiguis
fortuna
volubilis
errat
,
Et
manet
in
nullo
certa
tenaxque
loco
:
Sed
modò
laeta
manet
,
vultus
modò
sumit
acerbos
,
Et
tantum
constans
in
leuitate
sua
est
.
Omnia
sunt
homini
tenui
pendentia
filo
,
Et
subito
casu
quae
valuere
ruunt
.
Tutior
in
terris
locus
est
quam
sedibus
altis
.
Nam
fortuna
leuat
infima
,
summa
premit
.
Et
quodqunque
libet
tibi
dat
fortuna
rapitque
,
Irus
&
est
subito
,
qui
modò
Croesus
erat
.
Singula
quid
repetam
?
nil
non
mortale
tenemus
,
Pectoris
exceptis
ingenijque
bonis
.
Ludit
in
humanis
diuina
potentia
rebus
,
Et
certam
praesens
non
habet
hora
fidem
,
Vt
probet
,
vt
purget
,
vt
puniat
,
vt
mercatur
Vt
manifestetur
gloria
poena
datur
.
Itaque
fac
timeas
et
quae
tibi
laeta
videntur
,
Dum
loqueris
fieri
tristia
posse
puta
.
Deoptimo
correctionis
modo
carmina
composita
ex
diuersis
auctoribus
.
Moribus
ingenuis
cultus
si
charus
amicus
Esse
nolit
,
perfer
,
post
modò
mitis
erit
:
Cumque
mones
aliquem
,
nec
se
velit
ipse
moner●
,
Si
tibi
sit
charus
noli
desistere
coeptis
.
Ferreus
assiduo
consumitur
annulus
vsu
,
Interit
assidua
vomer
aduncus
humo
.
Quid
magis
est
aurum
saxo
,
quid
mollius
vnda
?
Dura
tamen
molli
saxa
cauantur
aqua
.
Gutta
cauat
lapidem
non
vt
sed
saepe
cadendo
;
Corr●pe
sic
charos
non
vt
sed
saepe
monendo
.
Flectitur
obsequio
curnatus
ab
arbore
ram●●
,
Franges
si
vires
experiere
tuas
.
Obsequio
tranantur
aquae
,
nec
v●●cere
pos●is
Flumina
si
contra
qua
rapit
vnda
nates
.
Obsequium
tigresque
domat
,
tumidosque
leones
,
Rustica
paulatim
taurus
aratra
sumit
.
Tempore
difficiles
veniunt
ad
aratra
iuuencae
,
Tempore
lenta
pati
fraena
docentur
equi
.
Itaque
ne
cesses
monitis
sapientia
crescit
:
Rara
datur
longo
prudentia
temporis
v●u
.
Sola
salus
seruire
Deo
,
sunt
caetera
fraudes
:
Declaratur
in
his
versibus
ex
libello
venerabilis
Richardi
Barclei
militis
.
DIuitias
mundi
fragiles
qui
corde
sequetur
,
Perdidit
aeterni
●ertissima
gaudia
coeli
.
Si
tibi
pulchra
domus
,
si
splendidae
mensa
;
quid
inde
?
Si
tibi
sp●nsa
decens
,
si
sit
generosa
;
quid
inde
?
Si
tibi
sint
nati
,
si
praedia
magna
;
quid
inde
?
Si
fueris
pulcher
fortis
dinesque
;
quid
inde
?
Si
doceas
alios
in
qualibet
arte
;
quid
inde
?
Si
faueat
mundus
,
si
prospera
cuncta
;
quid
inde
?
Si
rota
fortunae
te
tollat
ad
astra
;
quid
inde
?
Annos
si
regnes
foelix
per
mille
;
quid
inde
?
Tam
cito
praetereunt
,
vt
vanitas
,
vt
nihill
inde
:
Sola
manet
virtus
qua
glorificabimur
inde
.
Ergo
Deo
serui
,
quia
tot
tibi
prouenit
inde
:
Quodque
fecisse
voles
in
tempore
quo
morieris
,
Hoc
facias
inuenis
dum
corpore
sanu●
haberis
,
Et
quocunque
Die
nil
sancti
egisse
videbis
,
Hunc
tibi
vel
penitus
deperijsse
puta
.
Ex
eodem
libello
de
eadem
materia
haec
carmina
componuntur
.
SInt
tibi
diuitiae
,
sit
honos
,
sit
larga
supellex
Esse
tamen
vel
sic
bestia
magna
potes
:
Denique
quic
quid
eris
,
nisi
sit
iustitia
tecum
,
Magna
quidem
dico
,
bestia
semper
eris
.
The
Conclusion
.
A
prudent
man
seeth
the
plague
,
and
hideth
himselfe
;
but
the
foolish
goe
on
still
,
and
are
punished
.
Blessed
is
the
man
that
feareth
alway
:
but
hee
that
hardeneth
his
heart
shall
fall
into
euill
.
The
feare
of
the
Lord
leadeth
to
life
,
and
hee
that
is
filled
therewith
shall
continue
,
and
shall
not
be
visited
with
euill
.