TO
vnderstand
the
pytthe
of
the
Sacramentes
,
how
they
came
vppe
and
the
verye
meanynge
of
them
/
we
must
consyder
dylygentlye
the
maners
and
facyons
of
the
hebrwes
/
whyche
were
a
people
of
great
grauyte
and
sadnes
/
&
earnest
in
all
their
doinges
yf
any
notable
thyng
chaunced
among
them
that
they
not
onely
wrote
,
but
also
set
vp
pyllars
&
markes
&
diuerse
signes
to
testify
the
same
vnto
their
posterite
/
and
named
the
places
wher
the
thynges
were
done
,
with
such
names
as
could
not
but
kepe
the
dedes
in
memory
.
As
Iacob
called
the
Place
where
he
sawe
god
,
face
to
face
:
pheniel
:
that
is
,
gods
face
:
&
the
place
where
the
Egipcians
murned
Iacob
.vij.
dayes
,
the
people
of
the
contre
called
Abell
miram
.
The
lamentacion
of
the
Egipcians
to
the
intent
the
suche
names
shulde
kepe
the
gestes
and
storyes
in
minde
.
And
lykewyse
in
all
the
couenauntes
,
they
not
onely
promysed
one
to
an
other
&
sweare
theron
.
But
also
set
vp
signes
&
tokens
therof
and
gaue
the
places
names
to
kepe
the
thynge
in
mynde
:
And
they
vsed
therto
suche
circumstaunces
,
protestacyon
and
solempne
facyons
,
&
ceremoneys
to
confyrme
the
couenaunts
and
to
testify
that
they
were
made
with
great
erne●t
aduyse
and
delyberatyon
:
to
the
intent
that
it
shulde
be
to
much
shame
.
&
to
muche
abhomynacyon
bothe
before
god
&
man
to
breake
them
euer
after
.
As
abraham
Ge.
xx
when
he
made
a
couenaunte
of
peace
with
abymeleck
kinge
of
the
phylistians
:
after
they
had
eaten
&
dronkne
to gether
and
sworn
.
he
put
.vij.
lambes
by
them selues
/
and
abemeleck
reseaued
them
of
hys
hand
to
testyfie
that
he
ther
had
dyged
a
certen
well
,
and
that
the
well
therof
pertayned
to
hym
.
And
he
called
the
well
Barlabe
:
the
well
of
sauerynge
/
or
the
well
of
sevyn
:
bycause
of
the
oothe
&
of
the
seuyn
lambes
:
&
by
that
tytle
dyd
abrahams
chyldren
chalengyt
many
a
hundred
yers
after
.
And
when
Iacob
&
laban
/
made
a
couenaunt
to gether
Gen.
31.
they
cast
vp
an
heape
of
stones
in
wytnesse
&
caused
it
Gylyad
:
the
heape
of
wytnesse
and
they
bounde
ether
other
/
for
than
&
ther
posterite
/
that
nether
parte
shuld
passe
the
heape
to
the
otheres
cōtreward
,
to
hurt
or
cōquir
the
lande
.
And
laban
bounde
Iacob
also
that
he
shuld
take
no
mo
wiues
to
his
doughters
.
And
of
al
that
couenant
thei
made
that
keape
wytnesse
,
callenge
it
the
wetnes
sheppe
.
that
the
chyldren
shulde
enquyr
the
cause
of
the
name
/
&
the
father
shulde
declare
them
the
story
.
And
such
facyons
as
they
vsed
amounge
them
selues
dyd
god
also
vse
to
them
ward
/
in
all
hys
notable
dedes
/
whether
of
mercy
in
delyuerynge
them
,
or
in
wrathe
,
in
ponyshynge
ther
dysobedyence
and
transgressyon
:
in
al
hys
promysses
to
them
and
couena●●s
made
betwene
them
and
hym
:
As
●hen
allerthe
gērall
floude
,
God
mad
a
couenaunt
●
Noe
&
al
mankynd
and
with
lyuing
ereatures
also
,
that
he
wold
nomye
drowne
the
worlde
with
a
generall
floude
/
He
gaue
them
the
rayne
bowe
to
basygne
of
the
promysse
fure●
mak
it
the
beter
beleuyd
and
to
kepe
it
in
mynd
for
eu●
and
sayde
/
when
I
brynge
cloudes
vppon
the
erthe
▪
I
wyll
put
my
bow
in
the
closes
and
wyll
loke
in
it
and
remember
the
euerlasting
couenaunt
made
betwene
god
and
al
lyuyng
creatures
.
And
Abram
whiche
signifyeth
an
exellent
father
he
named
him
abraham
the
father
of
a
great
multitude
of
people
bycause
he
had
ꝓmissed
him
to
make
him
euen
so
&
that
his
seade
shulde
be
as
the
starres
and
as
the
sand
of
the
sea
innumerable
/
and
that
name
gaue
he
hym
as
a
seale
of
the
promises
to
confyrme
it
/
&
to
strengthen
the
fayth
of
abraham
&
his
posteritie
,
and
to
kepe
the
promyse
in
mynd
that
they
might
haue
wherwith
to
bynde
god
and
to
romure
hym
as
Moyses
and
the
holy
prophetes
euer
do
holdyng
him
faste
to
hys
owne
promisse
and
byndyng
him
with
his
owne
wories
and
brynging
fourth
the
oblygation
and
seale
thereof
in
all
tymes
of
necesite
and
temptation
,
After
that
he
made
a
couenaunt
wyth
abraham
to
be
hys
god
(
&
the
god
of
hys
posteryte
&
the
stylde
&
defender
:
And
Abraham
promyssd
for
him
&
hys
sead
to
be
his
peopl●
&
to
beleue
and
trust
in
hym
&
to
kepe
his
commaundementes
:
whych
couenaunte
god
caused
to
be
wryten
in
the
flesh
of
Abraham
&
in
the
males
of
al
hys
posteryte
,
commaundyng
the
males
to
be
circumcysed
the
viij
.
daye
or
to
be
slayne
,
with
cyrcūsycyon
was
the
seale
&
oblygacion
of
the
sayd
couenaunt
/
to
kepe
it
in
mynde
&
to
testifi
it
that
it
was
an
ernest
thynge
,
wherby
god
chalenged
them
to
be
hys
people
,
and
required
the
keping
of
his
lawes
of
them
and
faythe
to
truste
in
hym
onlye
/
&
in
no
other
thyng
,
For
helpe
&
sucoure
/
and
all
that
can
be
nedefull
and
necessarye
for
man
,
And
wher
by
he
commaundeth
the
dysobedient
and
rebellyous
and
promiseth
them
and
therby
also
they
chalenged
hym
to
be
the
god
and
father
/
&
to
help
&
sucoure
at
nead
&
to
mynistre
al
thinges
vnto
them
/
accordyng
to
all
his
ꝓmysses
.
And
though
the
seale
of
thys
couenaunte
were
not
wrytten
in
the
fleshe
of
the
females
:
yet
it
seruyd
the
womankynde
&
bounde
them
to
god
,
to
truste
in
hym
and
to
kepe
hys
lawes
,
as
well
as
it
dyd
the
men
chyldren
,
and
the
womankynde
not
cyrcūsysed
in
the
fleshe
,
yet
thorow
the
helpe
of
the
sygne
wryten
in
the
masys
,
louynge
goddes
lawe
and
trustynge
holy
in
hym
were
truly
circumcysed
in
the
hart
&
soul
before
god
.
And
the
mayde
chyldren
beleuynge
&
louyng
god
,
wher
vnto
the
outward
circūsisyō
bound
/
them
were
truly
cyrcumsised
before
god
:
Euen
so
the
males
hauyng
the
fleshe
cyrcūsysed
,
yet
not
beleuinge
nor
louynge
god
(
whervnto
the
owtward
circumsycion
bound
them
)
were
vncircūsyded
before
god
.
And
god
not
bounde
to
them
but
hadde
good
ryght
therby
to
pūyshe
them
▪
So
that
nether
circumsycion
or
to
be
vncircumsised
is
owght
worth
(
as
S
paule
sayth
Ro.
2.
)
saue
for
the
kepyng
of
the
lawe
,
for
yf
circumsicion
helpe
not
to
kepe
the
law
▪
so
seruyth
it
for
nawght
▪
but
to
condempne
.
And
as
the
woman
kynde
vncircūsiced
were
in
as
good
case
as
the
males
that
were
circumsiced
:
Euen
so
the
infantes
of
the
maydens
which
dyed
vncircumcised
,
were
in
as
good
case
as
the
infantes
of
malys
that
dyed
cyrcumcised
/
&
in
as
good
case
by
the
same
rule
were
the
men
chyldren
that
dyed
befor
the
viij
.
daye
or
eles
lett
them
tell
why
/
The
couenaunte
made
betwene
god
&
abraham
saued
the
mayde
chylde
as
sone
as
it
was
befor
them
,
ye
,
assone
as
it
lyuing
in
the
mothers
wombe
for
the
couenaunt
that
god
wold
be
the
god
of
abrahams
sed
went
ouer
the
frute
assone
as
it
had
lyfe
:
and
that
is
no
reason
but
that
the
conuenaunt
must
nedes
perteyn
to
the
males
assone
as
to
the
femals
,
wherfor
the
couenaunt
must
nedes
saue
the
males
vnto
the
.8
.
day
and
then
the
couenant
was
that
the
ruler
shuld
sley
the
males
onely
,
if
the
fryend
dyd
not
cirscūcyse
them
,
not
that
the
cyrcumcyon
saued
them
,
but
to
testyfy
the
couenant
only
,
and
then
it
followeth
:
that
the
infants
that
dye
vnbaptysed
of
vs
chrysten
that
wold
baptise
them
at
due
time
and
tech
them
to
beleue
in
christ
▪
are
in
as
good
case
as
these
that
dye
baptysed
,
for
as
that
couenaunt
made
to
the
faith
of
abraham
went
ouer
hys
sede
as
sone
as
it
had
lyfe
and
or
the
sygne
was
put
on
them
:
euen
so
must
nedes
the
couenaunt
made
to
all
that
beleue
in
chrystes
bloud
/
go
ouer
that
sede
assone
as
it
hath
life
in
the
mothers
wōbeyer
the
sygne
be
put
on●
,
for
it
is
the
couenaunt
only
and
not
the
sygne
that
saueth
vs
though
that
signe
be
comanded
to
be
put
on
at
due
time
to
styr
vp
faith
of
the
couenaunt
that
saueth
vs
:
&
in
stead
of
cyrcuncysion
came
our
baptisme
wherby
we
be
receiued
into
the
religion
of
christ
&
made
partakers
of
his
passyon
&
membres
of
hys
church
&
wherby
we
be
bound
to
beleue
in
Chryst
&
in
the
father
thorow
him
for
the
remissyon
of
sinnes
&
to
kepe
the
law
of
Chryst
to
loue
ech
other
as
he
loued
vs
,
and
wherby
(
yf
we
thus
beleue
and
loue
)
we
callyng
God
to
be
our
father
and
to
do
accordyng
as
he
hath
promysed
Chryste
.
So
nowe
by
baptysme
we
be
bound
to
god
/
&
god
to
vs
,
and
the
bond
and
seale
of
the
couenaunt
is
wryten
in
our
fleshe
by
whych
seale
or
wryting
God
chalengeth
fayth
and
loue
/
vnder
paine
of
iust
dampnacyon
:
And
we
(
yf
we
beleue
and
loue
)
chaleng
as
it
ys
aboue
rehearsed
al
mercy
&
what
so
●v
we
neade
or
elles
God
must
be
an
vntrewe
God
.
And
god
hath
bounden
vs
chrystens
to
receyue
thys
sygne
for
our
infyrmities
sake
,
to
be
a
wytnesse
betwene
him
and
vs
and
also
to
put
this
signe
vpon
our
chyldren
not
bynding
vs
to
any
apointed
time
/
but
as
it
shall
seame
to
vs
most
conuenient
to
bryng
them
to
the
knowledg
of
God
the
father
&
of
christ
and
of
theyr
Duetye
to
God
and
to
his
lawe
:
and
as
the
cyrcūsysed
in
the
fleshe
and
not
in
the
hart
,
hath
no
part
in
gods
good
promysses
:
Euen
so
they
baptysed
in
the
flesh
&
not
in
the
hart
hath
no
part
ī●strysts
bloud
.
And
as
the
cyrcūsised
in
the
hart
&
not
in
the
flesh
,
had
part
in
gods
good
promyses
:
Euen
so
a
turck
vnbaptysed
(
because
he
eyther
knowethe
not
that
he
oght
to
haue
it
or
can
not
for
tiranny
)
if
he
beleue
in
chryst
,
&
loue
as
christ
did
&
taght
hath
hys
partin
chryst
bloude
.
And
though
that
the
outwarde
cyrcumcision
by
the
which
god
chalengeth
them
to
do
him
seruice
ye
whether
they
wold
or
not
and
by
which
they
were
taught
to
beleue
in
god
&
in
the
sede
of
Abraham
thei
shuld
come
&
blysse
all
the
world
&
to
loue
the
law
/
&
certifyed
them
on
the
other
syde
of
the
good
wil
of
god
,
if
they
so
dyd
it
thogh
(
I
say
)
it
was
the
chefe
and
moost
princypall
sygne
,
for
so
are
such
ceremonies
called
in
the
Hebrue
,
by
cause
they
yet
signyfy
other
thyngs
than
appeareth
to
the
outward
sence
,
yet
god
gaue
them
dyuers
other
sygnes
both
to
styrre
vp
fayth
to
the
promys
made
them
,
and
also
to
kepe
the
benefyt
of
the
mercy
of
God
in
mynd
,
As
Exo.
13.
All
the
fyrst
borne
both
of
man
&
best
are
santifyed
&
dedicated
vnto
the
lord
for
a
remembraunce
that
the
lorde
slewe
all
the
fyrst
boren
of
Egypt
.
This
did
god
commaunde
to
be
obserued
that
the
chyldren
shuld
axe
why
/
&
commaunded
their
fathers
to
teach
their
children
when
they
shuld
axe
what
was
ment
therby
And
Exo.
30.
The
sabot
is
commaunded
to
be
obserued
,
to
be
asigne
,
&
to
testify
the
god
had
sanctifyed
&
dedicated
or
chosen
them
/
that
they
shuld
be
his
peple
to
kepe
his
lawes
and
that
he
wold
be
their
god
to
kepe
them
:
and
to
testyfye
also
that
god
hath
created
al
thinges
of
nought
.vi.
days
and
rested
the
.vii.
Num.
x
god
commaunded
the
children
of
ysrael
to
blow
a
trompet
,
when
they
Entred
into
the
Battell
agaynste
theyr
enemyes
,
and
promysed
that
theim
shuld
be
thoght
vpon
before
the
lord
their
god
&
saued
from
their
enemies
.
And
lyke
wyse
in
the
solempne
feastes
god
commaunded
to
blow
trompets
ouer
the
sacrifice
to
be
a
signe
vnto
them
the
god
wold
thinke
on
them
accordyng
to
the
couenant
made
in
the
bloud
of
the
sacrifice
.
Lo
the
trompets
wer
commanded
to
be
blowen
,
not
the
god
delyted
in
the
noyse
of
the
trompets
but
in
fayth
of
hys
people
.
Nu.
15.
the
Israelytes
are
commaunded
to
make
yelow
gardes
vpon
their
garments
/
to
put
them
in
remembraunce
to
kepe
his
commaundementes
that
they
shulde
do
nothyng
after
theyr
owne
Imaginacion
,
nor
obserue
any
fation
that
pleaseth
youre
owne
eyes
,
wherby
ye
se
that
cerimonies
are
not
a
seruice
to
god
,
but
a
seruice
to
man
,
to
put
him
in
minde
of
the
couenant
&
to
styrre
vp
fayth
and
loue
which
are
goddes
spyrytual
sacrifyce
in
mans
hart
.
&c.
And
Iosua
4.
when
the
water
of
Iordane
had
geuen
them
place
to
go
ouer
by
drye
grounde
God
commaunded
Iosua
to
take
.xij.
stones
out
of
the
bottom
of
Iordan
,
&
to
pitche
them
on
the
lande
,
to
kepe
the
dede
in
memory
,
and
commaunded
when
the
chylderen
shoulde
are
what
the
stones
mente
,
that
the
father
shuld
teache
them
.
In
the
.iij.
of
the
kinges
.xi.
Aiastare
the
clok
of
Iherobohā
in
xij
.
peces
&
bad
him
take
.
x·
in
sygne
that
he
shuld
raygne
ouer
x.
of
the
tribes
.
In
.4
.
Reg.
13.
Elyseus
made
Iohan
kyng
of
Israell
vppon
a
window
eestward
toward
the
Syrians
&
made
him
to
shoote
out
an
arow
&
said
it
is
the
arow
of
victory
thorow
the
lord
against
the
Syrians
:
and
that
did
he
to
stablysh
the
kyngs
fayht
in
God
,
that
he
shuld
with
gods
help
ouercome
the
Sirians
:
&
then
he
bad
the
kyng
smyte
the
ground
with
an
arow
&
the
king
smot
it
thryse
wherby
he
prophesyed
and
certyfyed
the
kynge
/
that
he
shuld
thryse
ouercom
the
Sirians
.
And
Esayas
in
hys
.xij.
chapter
commaunded
to
go
naked
and
barefot
to
be
a
sygne
that
Egypt
in
whome
the
chyldren
of
Israell
trusted
.
shulde
be
so
caryed
a
way
captyue
of
Nabugodonoser
.
And
Hieremias
in
hys
.27
.
chapyt
.
commith
amonge
the
People
with
boundes
and
yocke
bowes
abowte
his
necke
,
and
sheweth
them
vnto
all
the
kynges
of
those
contreys
/
In
token
that
they
must
be
al
vnder
the
yocke
of
Nabugodonoser
king
of
babilon
/
god
so
vsed
to
geue
them
signes
that
they
wold
not
beleue
without
signes
as
ye
may
se
not
only
in
the
old
testament
but
also
in
the
newe
,
how
the
Iewes
asking
christ
sayng
what
sygne
doest
yu●howe
vs
&c
And
Paule
.j.
Corj
.
the
Iewes
askyd
sygnes
.
Also
Sacharyas
Ihon
baptystes
father
axed
a
sygne
and
the
angell
gaue
it
hym
Chrystes
mother
also
askyde
a
sygne
▪
and
the
angell
gaue
her
Elysabeth
to
a
sygne
.
And
vnto
the
sheperdes
gaue
the
aungell
a
sygne
as
ye
read
in
the
fyrste
of
luke
.
And
Exodi
.
xji.
god
gaue
the
chyldren
of
Israel
the
signe
pesahl
,
whych
we
call
the
Ester
lambe
for
whych
tyme
was
come
that
the
chyldren
of
Israell
shulde
be
delyueryd
out
of
Egypt
god
sent
Moyses
&
Aaron
to
them
with
wrought
many
myracles
amonge
them
/
to
stirre
vppe
faythe
to
the
promyse
of
that
delyueraunce
agaynst
the
manyfolde
&
sore
temptacyons
to
the
contrary
thorow
the
moost
strayt
and
greuous
bondage
/
most
cruelly
contrary
&
mercylesse
oppressyon
,
And
in
that
moost
specyally
the
Pharao
was
waxed
.x.
tymes
worse
to
them
after
the
commyng
of
,
Moses
&
aaron
them
before
,
yet
in
the
last
nyght
in
with
he
had
promysed
to
smyt
the
fyrste
born
of
Egypte
bothe
of
man
&
of
beast
/
and
to
delyuere
them
/
he
commaunded
them
to
take
for
euery
house
a
lambe
or
a
kyd
,
and
to
slea
them
/
and
to
strike
the
dore
postes
wyth
the
bloud
,
to
be
a
sygne
to
them
and
a
Seale
of
the
promysse
that
God
wolde
delyuer
them
that
nyght
/
both
out
of
the
handes
of
Pharao
/
and
also
from
the
smyting
of
the
Aungell
that
went
about
all
Egypte
and
slewe
the
fyrst
borne
in
euery
house
.
And
this
sygne
Pesah
,
besyde
that
it
was
a
seal
of
the
promesse
to
be
delyuered
the
same
night
,
to
stablisse
the
faith
,
and
commaunded
to
be
obserued
euer
after
yerely
to
kepe
the
benefyte
in
memory
,
it
was
also
a
very
prophesy
of
the
passion
of
christ
,
describing
the
very
maner
&
facyon
of
hys
death
,
and
the
effect
and
vertue
therof
also
.
In
whose
steade
is
the
sacrament
of
the
bodye
and
bloude
of
Chryst
commen
as
baptysme
in
the
roume
or
steade
of
the
cyrcumsysyon
.
To
se
how
Christ
was
prophesyed
and
descrybed
therin
/
consyder
&
marke
/
how
that
the
kyd
or
lambe
must
be
wythowte
spot
or
blemisse
,
and
so
was
chryst
only
of
all
mankynd
in
the
syght
of
god
and
of
hys
lawe
,
it
must
be
taken
vppe
the
.x.
day
of
the
fyrste
monethe
/
whych
is
wyth
vs
the
.x.
day
of
the
first
new
mone
in
marche
.
for
so
compte
they
ther
monethes
from
new
mone
to
new
mone
,
and
begyn
ther
in
the
time
of
marche
wyth
vs
.
And
the
same
daye
came
chryste
to
Ierusalem
,
ther
to
be
offered
and
to
suffer
hys
passyon
.
It
muste
be
offred
the
.xiiij.
day
of
the
same
month
at
night
,
&
the
same
houre
began
chrysts
passyon
,
he
was
the
same
howre
betrayed
,
persecuted
al
nyght
and
taken
in
the
mornyng
erlye
.
The
feare
of
death
was
the
same
howre
vppon
him
Nether
slept
he
any
more
after
.
But
went
immedyatly
as
sone
as
he
hadde
conforted
hys
dyscyples
into
the
place
wher
he
was
taken
/
to
abyde
hys
persecutours
,
wher
also
he
sweat
water
and
bloud
of
a
very
agonye
conceyued
of
his
passyon
so
nye
at
hande
.
The
bloud
stryken
on
the
postes
sauid
them
that
they
were
not
plaged
wyth
the
Egypcyans
.
And
delyuered
them
out
of
the
captyuyte
of
pharao
/
And
the
bloud
of
christe
striken
on
the
postes
of
our
conscyens
wyth
a
●ure
fayth
,
delyuereth
vs
out
of
captyuyte
of
pharao
the
deuell
,
and
smytyng
of
hys
Angelles
&c
Ther
myght
not
a
bone
of
it
be
broken
/
nomore
were
ther
of
christes·
Though
the
two
that
were
hanged
wyth
Hym
,
had
eyther
of
them
hys
legges
and
hys
armes
broken
.
Morouer
that
it
was
a
very
propheci
of
the
death
of
chryste
,
and
of
the
vertu
of
hys
passyon
is
more
the
manyfest
by
the
wordes
of
chryst
hym selfe
.
Luke
.
xxij
.
where
he
saythe
.
The
nyght
befor
hys
passyon
when
he
had
eaten
Pesah
with
hys
dysciples
,
I
wyl
no
more
eate
of
it
hence
forthe
/
tyll
it
be
fullfylled
in
the
kyngdome
of
god
.
As
who
shulde
say
.
Thys
memoryall
which
we
yerly
haue
hyther
to
obserued
/
was
on
s
fulfylled
in
the
kyngdome
of
thys
worlde
when
your
fathers
were
delyuered
out
of
the
bondage
and
seruitut
of
the
egypsyans
.
But
it
hathe
yet
another
sygnifycacion
hytherto
vnknowen
vnto
you
,
whych
must
be
fulfylled
spyrytuallye
in
the
kyngdom
of
god
by
my
passyon
that
is
at
hande
/
and
bloude
that
nowe
shall
shortelye
be
shed
,
by
whyche
ye
shall
be
delyuered
out
of
the
powr
of
sathan
,
sinne
and
hell
,
and
made
heyres
of
the
kyngedome
of
heauen
.
Nether
was
it
the
lames
bloude
that
delyuered
you
then
.
For
what
regardeth
God
the
bloud
of
shepe
and
calues
/
but
the
bloud
of
christ
/
whom
that
lamb
fygured
and
described
hys
innocencye
/
purenes
and
obedyence
to
his
father
,
and
compassyon
to
man
kind
warde
,
whose
feble
nature
/
he
had
put
on
wyth
al
the
infyrmytes
of
the
same
(
saue
synne
)
dyd
then
delyuere
you
/
to
brynge
you
to
the
fayth
of
thys
delyueraunce
.
And
to
make
you
thorow
fayth
partakers
therof
.
Many
thynges
ther
be
in
the
scryptur
whych
hath
a
carnall
fulfyllynge
▪
euen
ther
wher
they
be
spoken
or
done
,
and
yet
haue
an
other
spiritual
sygnificacion
to
be
fulfylled
long
after
,
in
chryst
&
his
kingdom
And
yet
neuer
knowen
tyll
the
thynge
be
done
/
As
the
serpent
of
brasse
,
which
moyses
hanged
vp
in
the
wyldernesse
,
though
it
toke
effecte
carnally
in
the
wildernes
,
yet
it
so
descrybeth
the
lyfting
vp
of
Chryst
vppon
the
crosse
/
and
the
vertue
of
hys
passyon
,
that
no
tounge
could
declare
it
to
make
the
hart
feale
it
.
If
ye
axe
why
they
maye
not
be
knowen
tyl
they
be
done
,
and
what
such
prophesy
may
help
.
I
answere
if
they
vnderstand
before
they
were
done
it
wolde
let
the
fulfyllyng
of
them
,
and
when
the
sygnifycation
is
fulfylled
,
them
to
se
how
playnlye
it
was
descrybed
in
the
scrypture
doth
excedingly
confyrme
the
faith
therof
,
and
maketh
better
to
be
vnderstanded
.
And
when
thys
Pesah
was
fulfylled
spyrytually
in
the
kyngdome
of
heauen
by
the
death
and
bloudsheadynge
of
chryst
it
ended
there
.
And
in
the
roume
therof
(
concernyng
that
spyritual
sygnifycaion
)
came
the
sygne
of
the
sacrament
of
the
body
and
bloud
of
our
Sauyoure
Chryst.
As
baptysme
came
in
stead
of
circumcisyon
thynges
more
easye
and
lesse
paynful
and
tedious
to
be
obserued
,
and
more
Gentle
to
prouoke
and
entyse
the
heathen
.
For
as
the
lambe
descrybed
the
death
of
Chryst
to
come
/
and
the
maner
of
hys
passyon
,
by
whych
we
shuld
be
delyuered
.
Euen
so
doth
the
ceremonye
of
the
bodye
and
bloud
of
Chryste
testyfye
vnto
vs
,
that
he
hath
geuen
hym selfe
to
death
for
vs
,
and
redemed
vs
already
.
If
we
beleue
and
cleaue
fast
to
the
profession
of
our
baptysme
to
walke
therin
/
or
wyl
(
yf
anye
tempest
haue
dryuen
vs
oute
of
the
ryghte
course
)
returne
to
the
ryghte
way
agayne
.
Thys
to
be
so
the
wordes
of
the
institucyon
declare
/
whych
are
these
.1
.
Cor
xi
/
The
lorde
Iesus
the
nyghte
he
was
betrayed
/
toke
breade
and
gaue
thankes
and
broke
it
,
and
sayde
:
Take
and
eate
,
thys
is
my
bodye
that
shal
be
geuen
for
you
thys
do
in
the
remembraunce
of
me
And
lykewyse
he
toke
the
cup
,
when
supper
was
done
saying
.
Thys
cuppe
is
the
newe
testamente
in
my
bloude
/
thys
do
as
often
as
ye
drynke
it
,
in
the
remembraunce
of
me
.
Here
ye
se
by
these
wordes
,
that
it
was
ordeyned
to
kepe
the
death
of
Chryst
in
mynd
,
&
to
testyfy
that
his
body
was
geuen
and
hys
bloud
shed
for
vs
And
Luke
.xxij.
Thys
is
my
body
that
is
geuen
for
you
:
thys
do
in
the
remembraunce
of
me
.
And
thys
Cuppe
is
the
new
testament
in
my
bloud
,
whych
shal
be
shedde
for
you
:
Loo
here
ye
see
agayne
that
it
was
instituted
to
kepe
the
deathe
of
Chryste
in
mynde
,
and
to
testifye
wherfore
he
dyed
/
euen
to
saue
vs
from
synne
,
death
and
hell
,
that
we
shuld
seke
non
other
meanes
to
be
delyuered
with
.
For
there
is
none
other
.
Actes
.4
.
For
as
the
chylderen
of
Ireaell
stonge
of
the
fyrye
serpentes
colde
haue
none
other
remedy
to
saue
them
from
present
deathe
,
then
to
go
and
beholde
the
brason
serpent
hanged
vp
by
moyses
in
the
wyldernes
whych
lokyng
on
only
healed
them
/
euen
so
yf
the
styng
of
daeth
,
whych
is
synne
i.
Corr.
xv
/
haue
wonded
the
soule
with
the
workyng
of
the
lawe
in
the
conscyences
/
there
is
none
other
remedye
,
then
to
runne
to
Chryste
whyche
shedde
hys
bloude
hangyng
vppon
the
crosse
.
And
to
hys
euerlastyng
testament
and
mercyfull
Promysse
that
it
was
shedde
for
vs
,
for
the
remyssyon
of
our
Synnes
,
if
thys
be
stonge
wyth
conscyence
of
synne
,
and
they
coketryse
of
thy
Poysoned
nature
hath
beholde
her self
in
the
glasse
of
the
ryghtuous
lawe
of
God
,
there
is
non
other
salue
or
remedi
,
than
to
runne
to
Chryst
immediatli
and
to
the
Father
throw
hym
/
And
to
say
father
I
haue
synned
agaynst
the
and
the
godly
and
holy
and
ryghtuous
law
,
and
agaynst
my
brother
,
whom
I
ought
of
all
ryght
to
loue
for
thy
sake
/
as
wel
as
my self
,
for
geue
me
o
father
for
the
dere
sonne
Iesus
bloude
sake
accordyng
to
the
moste
mercyfull
promyses
and
testament
,
and
I
wyll
axe
my
brother
for
geuenes
(
yf
the
peace
I
meane
be
not
made
alredy
)
and
wyll
make
to
my
▪
powre
such
satysfactyon
to
hym
as
shal
seame
ryght
in
hys
eyes
,
yf
he
be
reasonable
or
as
the
congregacyon
shuld
assygne
,
or
faythful
men
therto
apoynted
by
the
congregacyon
,
or
such
as
I
&
he
shall
agre
vppon
,
&
wyll
indeuoure
my selfe
to
do
so
no
more
〈◊〉
the
helpe
of
the
grace
.
And
wyl
submit
my selfe
to
the
holsom
ordynaunce
of
the
congregacyon
/
acordynge
to
the
doctryne
of
the
sone
Iesus
and
of
hys
faythfull
apostles
/
for
ther
is
none
other
name
vnder
heuen
,
then
Iesus
geuen
to
men
that
we
may
be
saued
by
/
Act
.4
.
Here
of
ye
se
that
the
sacrament
is
an
absolucyon
of
oure
sinnes
as
ofte
as
we
receiue
it
,
where
it
is
truly
taught
and
vnderstande
/
&
receued
a
ryght
,
Here
of
ye
se
also
that
as
the
Ebrewes
wrote
theyre
storyes
and
couenaunts
/
and
signes
/
geuing
ther
signes
suche
names
as
cold
not
but
keape
them
in
mynde
.
And
as
god
the
father
dyd
folowe
the
ensample
of
the
people
(
or
they
folowynge
hym
)
and
commaunded
hys
Promysses
▪
couenauntes
and
prophesyes
to
be
wryten
in
gestes
.
Signes
and
cecrmonyes
,
geuynge
them
names
that
colde
not
but
kepe
hys
couenauntes
in
mynde
.
Euen
so
chryste
wrote
the
couenaunt
of
hys
bodye
and
bloud
in
bread
and
wyne
/
geuynge
them
that
name
the
ought
to
kepe
the
couenaunt
in
remembrauns
,
And
hereof
ye
se
that
our
sacramentes
are
bokys
of
storyes
only
and
that
ther
is
none
other
vertu
in
them
then
to
thestyfye
the
couenauntes
and
promysses
made
in
chrysts
bloud
.
And
here
of
ye
perceyue
that
where
nought
is
vnderstand
by
the
sacrament
or
ceremonyes
/
ther
they
be
clene
vnprofitable
And
as
the
circumcisyon
in
the
flesh
,
ther
hartes
stylle
vncyrcumcysed
/
But
hatynge
the
lawe
of
god
and
beleuynge
in
ther
oune
ymagynacyons
:
were
circumcysed
vnto
theyr
great
dampnacyon
.
And
as
they
baptised
in
the
flesh
only
,
the
harte
styll
vnclene
/
nether
beleuyng
in
chryst
for
the
forgeuenes
of
ther
sinnes
Nether
loue
ther
neyboure
for
chrystes
sake
are
baptysed
also
vnto
ther
greatter
dampnacyon
(
for
though
god
haue
ryght
to
all
men
bycause
he
hath
creaed
and
made
man
▪
yet
to
all
such
persones
by
the
reason
of
the
sygne
and
bage
/
and
of
there
owne
consent
,
graunt
and
promysse
hath
he
more
ryght
to
callynge
of
them
the
kepyng
of
hys
law
,
And
that
they
trust
in
hym
onlye
(
or
to
dampne
them
bycause
when
they
knowe
theyr
duety
,
or
myghte
if
they
wolde
(
the
sygne
mouynge
them
and
geuynge
them
an
occasyon
to
axe
therafter
and
yet
do
not
.
Euen
so
all
that
comme
to
the
sacrament
for
anye
other
purpose
then
it
was
ordeyned
and
instytuted
/
for
that
is
to
say
so
fette
absolucyon
of
theyr
synnes
with
a
sette
purpose
to
synne
no
more
as
nye
as
they
can
/
and
to
call
to
memorye
the
Benefyttes
of
the
Passyon
of
Chryste
,
with
the
medytacyon
to
weak
the
flesh
/
and
strenght
the
Spyrite
agaynste
her
:
And
to
geue
thankes
▪
agayne
/
that
is
to
saye
/
to
calle
to
mynde
,
Howe
muche
he
is
bounden
for
Chrystes
sake
/
to
loue
hys
neyghbour
,
to
helpe
hys
neade
,
and
to
beare
hys
infyrmitye
,
and
to
forgeue
hym
if
he
haue
offended
and
desyre
forgeuenes
,
promysyng
to
amende
,
where
vnto
Chryste
byndeth
all
that
wyll
be
partakers
of
hys
Bloude
The
same
I
saye
came
therto
to
theyr
greatter
dampnatyon
:
I
passe
ouer
wyth
sylence
the
wycked
and
dampnable
Doctryne
of
these
Seruauntes
of
Mammon
,
whych
for
lucre
,
peruerte
the
true
vse
of
the
sacramente
and
hyd
it
from
the
people
for
neante
,
teachyng
it
to
be
a
sacryfyce
instituted
of
God
to
helpe
the
soules
of
the
deade
in
purgagatory
,
and
that
it
wyll
make
men
ryche
and
brynge
them
to
such
promocyon
as
Chryst
neuer
promysed
hys
discyples
but
forbadde
it
them
.
Some
wyll
say
.
Thys
sacrament
neaded
not
Baptisme
is
Inough
,
Baptysme
as
a
receyuyng
into
relygyon
/
&
ther
is
the
couenantes
made
what
we
shall
do
and
what
we
shall
haue
:
And
Baptyme
as
a
sygne
wherby
god
hath
ryght
to
vs
and
we
to
god
and
to
chryst
and
wherby
euery
man
hathe
ryght
to
call
other
to
do
ther
dutes
,
and
to
rebuk
them
that
wyll
not
,
Nether
owr
saluacyon
so
greately
standeth
in
ther
or
any
other
sacramente
/
that
we
coulde
not
be
saued
wyth
owt
them
/
By
preachynge
the
worde
only
,
Neuer
the
later
god
as
ryght
is
wyll
haue
hys
benefittes
kept
in
memory
to
hys
glory
&
our
benefyte
and
namely
thys
benefytte
of
all
benefittes
/
wherin
onely
the
pythe
of
our
saluatyon
resteth
:
therfore
though
the
affecte
of
it
be
sygnyfyed
by
baptysme
.
And
though
we
be
baptysed
to
beleue
in
the
death
of
Chryst
,
and
to
dye
wyth
hym
by
mortyfyeng
of
the
flesh
/
yet
doth
thys
sacrament
thorow
the
rehearsynge
of
the
couenaunt
and
breakyng
of
the
breade
&
pouryng
oute
of
wyne
,
much
more
lyuely
expresse
the
whole
storye
,
and
kepe
it
better
in
memorye
by
dayly
repetyng
therof
,
and
hath
more
myght
and
vehemencye
to
heale
the
conscyence
stonge
wyth
fresshe
synne
.
For
the
nature
of
man
is
so
weake
/
so
feble
&
so
frayle
that
he
can
not
but
synne
.
As
there
ys
no
man
that
lyueth
and
syneth
not
the
thyrd
to
the
kynges
the
.iiij.
And
when
he
is
so
fallen
,
then
the
lawe
loketh
vpon
hym
wyth
so
terryble
a
contynaunce
,
and
so
thundreth
in
hys
eares
that
he
dare
not
abyde
but
turneth
hys
backe
and
to
god
,
and
the
ennemye
assayleth
hym
on
the
other
syde
to
persuade
hym
that
god
hath
cast
him
away
saying
They
that
be
Gods
haue
power
to
kepe
hys
lawe
,
thou
hast
not
but
breakest
them
,
ergo
thou
art
cast
away
and
dampned
creature
.
And
hell
gapeth
and
setteth
open
her
mouthe
beneth
to
deuoure
him
.
And
the
fleshe
also
wresteleth
wyth
the
Spyrite
to
kepe
hym
down
,
and
to
take
hym
prysoner
and
to
stoppe
hys
mouthe
,
that
he
crye
no
more
vppon
her
,
to
vnquyet
her
/
that
she
myghtte
synne
at
pleasur
and
with
out
all
feare
.
The
carles
swyn
that
consent
vnto
sinne
fele
not
these
thinges
,
neyther
yet
the
hypocryts
that
haue
put
a
visare
on
the
face
of
the
lawe
,
and
make
her
loke
wyth
suche
a
contenaunce
as
please
them
.
It
is
but
losse
of
winde
to
talke
with
them
,
but
the
poore
folkes
that
haue
the
eyes
open
,
and
consent
and
fayne
wolde
do
the
lawe
.
They
fele
that
can
not
be
expressed
with
tounge
.
Neyther
is
there
lyuynge
anye
man
that
fealyth
the
vertue
and
power
of
the
bloud
of
Chryste
whych
hath
not
fyrste
felt
the
strong
paynes
of
hell
.
Seing
then
that
man
is
so
sycke
/
so
prone
and
ready
to
fal
/
and
so
cruelly
inuaded
,
when
he
hath
sinned
,
of
the
fynde
the
fleshe
and
the
lawe
,
that
he
is
oft
put
to
flyght
and
feared
and
made
to
runne
away
from
hys
father
.
Therfore
hathe
the
God
of
all
mercye
and
of
Infynyte
pytye
and
botomlesse
compassyon
/
set
vp
thys
sacrament
as
a
sygne
on
an
hygh
hyll
/
whence
it
may
be
sene
on
every
syde
farre
and
neare
/
to
call
agayn
them
that
be
fled
and
ronne
away
.
And
with
this
sacrament
,
he
as
it
were
clocketh
to
them
,
as
an
henne
doth
for
her
chyckens
,
to gether
them
vnder
the
wyngs
of
hys
mercye
.
And
hath
commaunded
hys
sacramente
to
be
had
in
contynuall
vse
to
put
them
in
mynde
of
mercy
layd
vp
for
them
in
Chrystes
bloud
.
And
to
wytnes
and
testefy
it
to
them
/
and
to
be
the
seal
ther
off
.
For
the
sacrament
doth
much
more
vehemently
prynt
lyuely
the
fayth
and
make
it
synke
downe
into
the
hart
,
then
doo
bare
woordes
onelye
.
As
a
manne
is
more
sure
of
that
he
heareth
/
seythe
,
feleth
,
smelleth
and
tasteth
,
then
that
he
heareth
only
.
Now
when
the
words
of
the
testament
and
Promises
is
spoken
ouer
the
breade
.
Thys
is
my
body
that
shal
be
broken
for
you
.
This
is
mi
bloud
that
shal
be
shed
for
you
.
They
confirme
the
faythe
/
but
much
more
when
the
sacrament
is
sene
wyth
the
Eyes
,
and
the
breade
broken
the
wyne
powred
out
or
loked
on
/
And
yet
more
when
I
Taste
it
and
Smell
it
.
As
ye
se
when
a
man
makyth
a
promisse
to
an
other
wyth
slyght
words
betwen
them selues
.
And
as
they
be
departid
,
he
to
whome
the
promysse
is
made
,
begynneth
to
doubt
whether
the
other
spake
earnestlye
or
mocked
/
And
whether
he
wyl
remembre
hys
promisse
to
byde
by
it
or
not
:
But
yf
any
man
speake
wyth
aduysemente
and
delyberacyon
,
the
wordes
are
more
credyble
yf
he
swere
,
it
confyrmeth
the
thing
yet
the
more
if
he
strike
handes
:
yf
he
geue
erneste
,
yf
he
call
recorde
▪
yf
he
geue
hys
hand
wrytyng
and
seale
it
,
so
is
the
promysse
more
&
more
beleuid
.
For
the
harte
gatheryth
Lo
he
spake
wyth
aduysement
and
delyberacyon
/
and
wyth
good
saddenes
he
sware
,
he
clapped
hands
,
called
records
put
to
hys
hand
and
seale
,
the
man
can
not
be
so
faynt
without
the
feare
of
god
/
as
to
deny
all
thys
.
Shame
shall
make
hym
byde
by
hys
promysse
,
Though
he
were
suche
a
man
that
I
cold
not
compel
hym
yf
he
wold
deny
it
.
If
a
yonge
man
breake
a
rynge
betwene
him
&
a
mayde
doth
not
the
facte
testyfye
and
make
a
presumpcyon
to
all
men
,
that
hys
hart
meant
as
hys
wordes
spake
.
Monaha
Samsons
father
/
when
he
had
sene
an
angell
.
Iudic.
xiij
.
he
sayd
to
hys
wyfe
,
we
shal
suerli
dye
by
cause
we
haue
sene
the
lorde
.
But
hys
wyfe
gathered
other
comfort
of
the
cyrcumstaunces
and
sayd
/
yf
the
lorde
wold
kyll
vs
,
he
wolde
not
haue
receued
such
offrynges
of
oure
handes
.
Nor
shoued
vs
suche
thyngs
as
he
hath
nor
told
vs
of
thyngs
to
come
,
Euen
our
harts
gather
of
the
cyrcumstances
,
protestacyons
as
othes
myracles
&
ernest
ceremoneys
of
god
,
good
argumentes
And
reasons
to
stablyshe
owre
weake
faythe
wythall
,
suche
as
we
colde
not
gather
at
bare
wordes
only
.
And
thys
we
dyspute
:
God
sente
his
sonne
in
owr
nature
and
made
him
feale
all
oure
infyrmytyes
that
mowe
vs
to
synne
.
And
named
hym
Iesus
(
that
is
to
say
)
Sauyour
,
bycause
He
shuld
saue
hys
peopli
from
ther
synnes
Mathew
.
j.
And
after
hys
death
,
sent
hys
apostles
to
preache
the
thynges
or
tydynges
,
and
to
thruste
it
in
at
the
ears
of
vs
/
and
set
vp
the
sacrament
of
it
to
testifie
it
to
be
a
seal
of
it
to
thruste
it
in
,
not
at
the
eares
only
,
by
the
rehersynge
the
promysses
and
testament
ouer
it
,
nether
that
our
eyes
only
in
be
holding
it
,
but
beate
it
in
thorowe
oure
fealyng
tastynge
&
smellyng
also
.
And
to
be
repeted
dayly
and
mynystred
to
vs
.
He
wolde
not
(
thynke
we
)
make
halfe
so
muche
a
doo
with
vs
/
yf
he
loued
vs
not
,
or
yf
he
wold
not
haue
vs
fayne
come
,
and
be
as
marcyful
to
vs
as
he
was
to
hys
frindes
in
the
olde
tyme
that
fell
and
rose
agayne
.
God
so
then
vsed
to
the
Iewes
(
to
whom
a
ceremonyes
were
fyrst
geuen
and
from
whom
they
came
to
vs
)
euen
suche
facyons
as
they
vsed
amonge
them selues
/
in
all
hys
promyses
and
couenauntes
not
for
hys
necessitye
,
but
for
oures
,
that
suche
thynges
shulde
be
a
wytnesse
and
testymony
betwene
hym
and
vs
/
to
confyrme
the
fayth
of
his
promys
,
that
we
shuld
not
wauer
or
doubt
in
them
,
when
we
loke
on
the
seales
of
hys
oblygac●ōs
,
wher
with
he
hath
bound
hym selfe
,
and
to
kepe
the
promyses
/
and
couenauntes
beter
in
mynde
,
and
to
make
them
the
more
depe
synke
into
our
harts
,
&
to
be
more
earnestlye
regarded
,
and
that
we
shulde
axe
what
such
thyngs
mente
,
and
why
god
commaunded
them
to
be
obserued
/
that
ignoraunce
shulde
not
excuse
,
yf
we
knowe
not
what
we
ought
to
do
and
beleue
For
naturall
reason
ought
to
teach
vs
,
that
the
outward
corporall
and
bodylye
thynge
can
not
helpe
the
spyrytual
soul
,
&
that
god
hath
no
delectacyon
in
suche
fantasye
.
Now
if
we
were
dylygent
to
searche
for
the
wyll
of
God
.
And
wolde
axe
,
what
suche
Ceremonyes
meant
It
were
impossyble
/
but
ther
god
which
hath
promysed
.
Math.
vii
/
If
we
seke
we
shall
fynde
,
wold
sende
vs
true
interpreters
of
hys
sygnes
or
sacramentes
.
And
he
that
beyng
of
a
laufull
age
obserueth
a
ceremony
and
knoweth
not
the
intent
to
hym
is
the
ceremonye
not
onely
vnproffitable
but
also
hurtfulle
&
cause
of
sinne
.
In
that
he
is
not
careful
and
dylygent
to
searche
for
it
:
&
he
there
obserueth
them
wyth
a
false
faith
of
his
owne
Imagynacyon
thynkyng
as
all
ydolaters
do
and
euer
haue
done
/
that
the
outwarde
worke
is
a
sacryfice
and
a
seruice
to
God
.
The
same
synneth
yet
more
deper
and
more
dampnable
.
Neither
is
ydolatry
any
other
thing
than
to
beleue
that
a
vysyble
ceremonye
ys
a
seruice
to
the
inuysyble
god
,
whose
seruyce
is
spyrytuall
as
he
is
a
spyryte
.
And
is
none
other
,
thynge
then
to
knowe
that
all
is
of
hym
,
and
to
truste
in
hym
only
,
for
al
thynges
and
to
loue
hym
for
hys
greate
goodnesse
and
mercye
aboue
all
.
And
oure
Neyghboures
as
oure selues
for
hys
sake
vnto
which
spyrytuall
seruing
of
God
to
brynge
vs
to
,
were
old
ceremonyes
ordeyned
.
These
be
nowe
sufficyente
concernyng
th
intent
and
vse
of
the
ceremonies
and
how
they
came
vp
.
Nowe
let
vs
consyder
the
woordes
of
thys
testament
and
promysses
as
they
be
rehearsed
of
thre
Euangelistes
mathew
marke
and
Luke
and
of
the
apostle
paul.
For
Ihon
which
wrot
last
touched
nothyng
that
was
suffisyently
declared
of
other
.
Mathew
in
the
.xxvi
sayth
thus
.
as
they
sate
/
Iesus
toke
brede
and
gaue
thankes
and
brake
and
gaue
hys
dyscyples
and
sayd
,
take
and
eat
thys
is
my
body
,
And
he
toke
the
cuppe
and
thanked
and
gaue
it
them
sayynge
,
Drynke
of
it
all
/
for
it
is
my
bloud
of
the
newe
testamente
,
whych
shall
be
shedde
for
manye
,
for
the
remyssyon
of
synnes
.
Fyrst
ye
se
by
these
wordes
that
the
body
was
geuen
to
death
/
&
the
bloud
shed
for
the
remyssyon
of
sīns
&
that
for
many
.
But
who
are
these
mani
?
verely
they
that
turne
to
God
to
beleue
in
him
onely
/
and
to
endeuoure
them selues
to
kepe
his
lawe
from
hense
forth
,
whych
many
,
yet
in
respecte
of
them
that
loue
not
the
law
,
are
but
very
fewe
,
and
euen
that
lytle
Flocke
that
gaue
them selues
whollye
to
followe
Chryst
,
wherfore
yf
any
man
thynke
he
beleue
in
Chryst
/
and
haue
not
the
lawe
wryten
in
his
hart
to
consent
that
his
duety
is
to
loue
hys
brother
for
Chrysts
sake
,
as
Chryst
loued
hym
,
And
to
indeuour
hym selfe
so
to
doo
.
The
fayth
of
that
same
man
is
vayne
and
bylte
vppon
sand
of
hys
owne
Imagymacyon
/
and
not
vppon
the
roke
of
godes
worde
/
for
hys
worde
/
vnto
whych
he
hath
bound
him selfe
,
is
that
they
only
,
which
turne
to
god
to
kepe
hys
Lawes
shall
haue
mercye
for
chrysts
sake
.
drink
of
it
al
/
for
it
is
my
bloud
of
the
new
testament
for
it
is
(
that
is
to
say
)
the
drink
that
is
in
the
coppe
,
or
yf
ye
lyste
,
the
cuppe
is
my
bloud
of
the
new
testamente
,
taking
the
cuppe
for
the
drynke
,
by
a
maner
of
speakyng
vsed
in
al
tonges
●s
when
we
saye
.
I
haue
dronk
a
cuppe
of
wyne
we
take
ther
the
cuppe
for
the
wyne
.
My
bloud
of
the
new
testament
,
that
is
to
lay
my
bloud
for
whose
shedynge
sake
this
new
testament
&
couenaunt
forgeuenes
of
synne
,
is
made
you
.
The
old
testament
made
betwene
god
your
father
in
mount
synay
/
in
whyche
lyfe
was
promysed
to
them
only
that
kepe
it
(
and
to
be
the
breakers
death
/
wrathe
/
vengeauns
)
to
be
accursed
only
no
mencyon
made
of
mercy
(
with
confyrmed
with
bloude
.
Exodi
.
xxiiij
.
Moyses
offered
halfe
the
bloud
to
god
and
sprynkelyd
the
people
with
the
other
halfe
,
to
confyrme
the
couenaunt
and
to
bynde
both
partyes
.
Neyther
was
ther
anye
couenaunt
made
that
was
not
confirmed
with
bloud
as
it
is
rehersed
Ebre
.
ix
.
and
as
we
se
in
the
bookes
of
Moyses
,
whose
custome
of
bloudshedyng
was
not
only
to
confirme
those
old
couenaunts
/
but
also
to
be
a
prophecy
of
the
bloud
that
shuld
be
shedde
to
confyme
thys
testamente
,
That
olde
cruel
and
fearfull
testament
.
whych
drawe
the
people
away
(
they
durste
not
abyde
the
voyce
of
the
thunder
,
nor
the
terrible
syght
of
the
fyer
▪
But
went
&
stode
a
farre
of
/
was
confyrmed
with
the
bloude
of
calues
,
But
thys
newe
ande
gentle
Testamente
whyche
calleth
agayne
and
promyseth
mercy
to
al
that
wyll
mend
,
as
it
is
a
more
better
testament
,
so
it
is
confyrmed
with
more
better
bloud
,
to
make
menne
se
loue
to
loue
agayne
/
and
to
be
a
greater
confirmacyon
of
the
loue
promyssed
,
For
yf
he
gaue
vs
hys
sonne
,
what
wyll
he
denye
vs
?
yf
god
so
loued
vs
,
when
we
were
synners
and
knew
him
not
,
that
he
gaue
hys
sonne
for
vs
/
how
much
mor
loueth
he
vs
?
nowe
when
we
loue
agayne
and
wolde
fayne
kepe
hys
commaundementes
,
in
the
olde
couenauntes
,
the
people
were
sprynkeled
with
bloude
of
calues
without
in
ther
bodyes
,
to
bynde
them
to
kepe
the
law
,
elles
were
bound
vnto
iust
dampnacyon
for
the
breakyng
of
it
.
Here
it
is
sayde
/
drynke
of
it
euery
one
that
your
soules
within
maye
be
sprynkeled
&
washyd
thorow
fayth
wyth
the
bloude
of
the
son
of
god
,
for
the
forgeuenes
of
synne
&
to
be
partakers
of
a
more
easy
&
kynde
testamente
,
vnder
which
yf
you
synne
thorowe
fragylyte
.
you
shal
be
warned
louingli
&
receyued
to
merci
yf
you
wyl
turne
agayne
and
amende
.
Marke
in
the
.xiiij.
as
they
dyd
eat
.
Iesus
toke
breade
and
blessed
and
brake
&
gaue
them
and
sayde
.
Take
you
,
thys
is
my
body
:
And
he
toke
the
cup
and
thanked
and
gaue
them
/
and
they
dranke
of
it
all
.
And
he
sayde
,
Thys
is
my
bloud
of
the
newe
Testamente
,
there
is
all
one
wyth
Mathewe
and
to
vnderstand
as
aboue
.
Luke
in
the
.xxij.
He
toke
breade
/
thanked
and
brake
,
and
gaue
them
sayinge
.
Thys
is
my
body
that
shal
be
geuen
for
you
,
this
do
in
remembraunce
of
me
.
Like
wyse
the
Cuppe
,
when
he
had
Supped
saying
.
Thys
cuppe
is
the
newe
testament
in
my
bloud
whych
shal
be
shed
for
you
.
Here
is
also
to
be
noted
/
that
the
cause
of
the
instytucyon
was
to
be
a
memoryall
to
testyfye
that
Chrystes
body
was
geuen
and
hys
bloude
shed
for
vs
,
and
agayne
,
wher
Mathew
and
marke
sayd
/
thys
is
my
bloud
in
the
newe
testamente
.
Luke
saythe
/
Thys
cuppe
is
the
newe
testament
in
my
bloud
which
shal
be
shed
for
you
.
Thys
is
a
straunge
speakynge
and
farre
from
the
vse
of
oure
tonge
,
to
call
the
Sygne
and
confyrmacyon
with
the
name
of
the
thyng
that
is
sygnyfyed
and
confyrmed
.
The
testamentis
that
Chrystes
bloud
is
shed
for
our
sinnes
.
And
christ
saith
/
Thys
cuppe
is
that
testament
/
sygnyfying
therby
,
that
the
thyng
that
is
mente
by
thys
ceremony
is
that
we
beleue
that
hys
bloudsheadyng
is
the
remyssyon
of
oure
synnes
,
whych
is
the
very
testament
Paule
.1
.
Cor.
x.
sayth
on
thys
maner
.
I
delyuered
vnto
you
that
I
receaued
of
the
lorde
.
How
that
the
lord
Iesus
that
same
nyghte
he
was
betrayed
.
toke
bread
and
gaue
thankes
and
brake
and
sayd
.
Take
ye
and
eate
,
thys
is
my
body
that
shal
be
delyuered
for
you
/
this
do
in
the
remembraunce
of
me
.
Lykewyse
also
,
the
cuppe
/
when
he
had
supped
/
saynge
/
Thys
cuppe
is
the
new
testament
in
my
bloud
,
thys
do
as
ofte
as
you
shall
drynke
it
in
the
remembraunce
of
me
.
As
oft
sayth
paul
as
you
shall
eate
of
thys
/
Breade
and
drynke
of
thys
cuppe
ye
must
declare
or
preache
the
lordes
death
vntyll
he
come
.
As
mathew
and
marke
agre
in
these
wordes
.
So
do
lucas
and
paule
.
And
as
it
is
aboue
declared
vppon
the
wordes
of
luke
,
and
so
here
by
so
oft
repeting
one
thyng
.
Thys
do
in
the
remembraunce
of
me
,
This
cuppe
is
the
newe
testament
in
my
bloud
.
This
do
as
ofte
as
ye
drynke
it
in
the
remembrauns
of
me
.
Agayne
,
As
ofte
as
ye
shall
eate
of
thys
bread
and
drynke
of
the
cup
as
ye
must
declare
the
lordes
death
,
By
thys
ofte
repetyng
(
I
say
)
ye
may
euydentlye
perseyue
/
that
the
cause
/
entent
and
whole
porpose
of
the
Instytucyon
of
the
sacrament
was
to
testyfye
and
confyrme
the
faythe
of
the
testament
made
in
the
death
of
chryste
How
that
for
his
sake
oure
synnes
shal
be
forgeuen
.
So
do
this
in
the
remembrauns
of
me
that
is
to
say
,
Take
bread
and
wyne
and
reherse
the
couenaunt
and
testament
ouer
them
/
How
that
my
body
was
broken
and
mi
bloud
shed
for
them
&
the
geuethem
the
people
to
eate
and
drynke
,
to
be
a
sygne
an
earneste
and
the
seal
of
the
testament
,
and
cry
vppon
them
withowt
sesing
to
beleue
in
me
only
for
remyssyon
of
sinnes
,
&
not
to
dispraue
how
weak
so
euer
they
be
,
only
yf
they
hange
on
me
&
desyre
powre
to
kepe
the
lawe
after
my
doctryne
and
ensample
of
my
lyfe
/
and
do
morne
&
be
sory
by
cause
they
can
not
do
that
good
thynge
whych
they
wold
.
Furth
sayth
paule
.
Who
so
euer
eatyth
of
the
brade
&
drynketh
of
the
cuppe
vnworthelye
,
is
gylty
of
the
body
and
bloud
of
the
lord
,
that
is
to
say
,
Whoso
receueth
the
sacrament
of
the
body
and
bloude
of
chryst
wyth
an
vnclene
hart
/
not
forsakyng
the
olde
luste
of
his
flesh
.
Nor
porposynge
to
folowe
chryst
,
and
to
be
to
hys
neyboure
/
as
christe
was
to
hym
,
only
mercyful
.
The
same
sinneth
agaynste
the
body
and
bloud
of
Chryste
In
that
he
makyth
a
mocke
of
the
ernest
deathe
of
chryste
.
And
as
it
is
wryten
Ebru
.
x.
Treadeth
chryst
vnder
fote
&
compteth
the
bloude
of
the
testamente
wherwyth
he
was
washyd
/
as
an
vnholye
thing
,
and
dothe
dyshonor
the
sprite
of
grace
.
of
thys
ye
may
perceyue
agayne
/
what
the
sacramente
meaneth
,
and
what
the
intent
of
the
ordinaunce
was
/
and
howe
such
ceremonyes
came
vp
.
And
whence
they
had
theyte
begynnyng
/
and
what
the
frute
therof
is
/
&
what
is
therin
to
be
sought
And
thought
were
Inough
.
So
that
I
myght
here
wel
cease
,
yet
bycause
the
vnquyet
Scrupulous
and
Superstycyous
nature
of
man
holy
geuen
to
ydolatry
,
hath
styrred
vp
suche
tradycyons
about
thys
one
sacrament
moost
specyally
,
I
can
not
but
speake
therof
some
what
more
and
declare
what
my
conscyence
thynketh
in
thys
matter
Ye
shall
vnderstand
therfore
that
there
is
great
dyssention
/
and
thre
opynions
about
the
woordes
of
Chryste
,
where
he
saith
in
prononcyng
the
testament
ouer
the
breade
:
thys
is
my
body
/
and
in
pronoucynge
it
ouer
the
wyne
,
thys
is
my
bloud
.
One
part
say
they
that
these
sayinges
thys
is
my
body
,
thys
is
my
bloud
compelle
vs
to
beleue
vnder
payne
of
damnatyon
that
the
bread
and
wyne
are
changed
into
the
very
body
&
bloud
of
chryst
ryally
.
As
the
water
at
Cana
Galylee
was
turned
into
very
wyne
.
The
second
part
sayth
/
we
be
not
bound
to
beleue
that
breade
and
wyne
ar
changed
:
but
only
that
this
body
&
bloud
ar
ther
presentlye
.
The
thyrde
say
,
we
be
bounde
by
these
wordes
to
beleue
only
tha
/
christes
body
was
broken
and
hys
bloud
shed
for
the
remyssyon
of
our
synnes
&
that
there
is
no
other
satysfaction
for
synne
then
the
death
and
passyon
of
chryste
.
The
fyrst
say
these
words
(
This
is
my
body
.
thys
is
my
bloud
)
compell
vs
to
beleue
that
the
thynges
ther
showed
are
the
veri
body
&
bloud
of
chryst
really
/
but
bread
&
wyne
say
they
can
not
be
Chrysts
naturall
body
.
therfore
the
breade
and
wyne
,
are
changed
/
turned
altered
and
transsubstancyat
in
to
the
very
body
and
bloud
of
Chryste
.
And
they
of
thys
opinyon
haue
busyed
them selues
in
sekynge
subteltes
and
symylytudes
to
proue
how
the
very
body
and
bloud
myght
be
ther
vnder
the
symylytud
of
bread
and
wyne
only
.
The
very
bread
and
wyne
thus
transsubstanciat
,
and
so
occupyed
in
sl●ynge
all
that
wyll
not
captiue
theyr
wyttes
to
beleue
them
/
that
they
neuer
taught
nor
vnderstode
that
the
sacramente
is
an
absolucyon
to
al
that
therbi
beleue
in
the
body
&
bloud
of
Chryst.
The
second
parte
graunte
with
the
fyrst
that
the
wordes
compell
vs
to
beleue
that
the
thyngs
shewed
in
the
sacrament
,
are
the
very
body
and
bloud
of
chryst
But
when
the
fyrste
saye
bread
and
wyn
can
not
be
the
very
body
&
bloud
of
christ
There
they
vary
and
dyssent
from
them
/
affyrmyng
that
breade
and
wyne
maye
and
also
is
Chrystes
body
ryally
and
very
bloud
of
Chryste
.
And
saye
that
it
is
as
trewe
to
saye
,
the
bread
is
Chrystes
body
,
and
that
wyne
is
hys
bloud
/
as
it
is
true
to
saye
Chryst
beyng
a
very
man
/
is
also
very
god
.
And
they
say
.
As
the
god
head
&
the
manhod
in
christ
are
in
such
manner
coupled
together
,
the
man
is
very
god
&
god
very
man
/
Euen
so
the
very
body
&
the
breade
are
so
coupled
that
it
ys
as
tru
to
say
/
the
bread
is
the
body
of
chryst
&
the
bloud
so
annexed
there
with
the
wyne
,
that
it
is
euen
as
tru
to
say
the
wyn
is
chrysts
bloud
The
.i.
thogh
they
haue
slain
so
mani
.
in
for
the
defense
of
ther
opinyon
yet
thei
are
readye
to
receuethe
second
sorte
to
fellowship
,
not
greatli
stryuynge
with
them
or
abhorryng
the
presens
of
bread
&
win
,
wyth
the
very
body
and
bloud
,
so
that
they
yet
by
that
meanes
may
kepe
hym
ther
stil
,
&
hope
to
sell
hym
as
deare
as
before
,
also
some
to
bye
hym
and
not
&
to
mynyshe
the
pryce
.
The
thyrd
affyrme
that
wordes
wyll
nomore
,
but
only
that
we
be
leue
by
the
thyngs
that
are
ther
shewed
,
the
chrystes
body
was
broken
&
hys
bloud
shede
for
our
synnes
yf
we
wyll
forsake
our
sinnes
and
turne
to
god
to
kepe
hys
lawe
,
And
they
saye
that
these
saynges
.
thys
is
my
bodye
&
thys
is
my
bloude
.
Shewyng
bread
&
wyne
are
trewe
as
christ
meane
them
/
&
as
the
people
of
that
contre
(
to
whom
chryst
spake
)
were
acustomed
to
vnderstand
such
wordes
,
and
as
the
scrypture
vseth
in
a
thowsand
places
to
speke
,
as
when
one
of
vs
sayth
I
haue
dronk
a
cupp
of
good
wyne
the
sayynge
it
is
trew
as
the
man
mente
:
that
he
drank
wyne
only
and
not
the
cuppe
which
wordes
happelye
in
some
other
nacyons
eares
wold
sound
that
he
drank
the
cuppe
to
,
And
as
when
we
say
of
a
chylde
.
Thys
is
suche
a
manes
verye
face
/
the
wordes
ar
trwe
as
the
maner
of
owr
lande
is
to
vnderstand
them
,
that
the
face
of
the
one
is
very
lyke
the
other
And
as
when
we
say
he
gaue
me
his
fayth
&
hys
treuth
in
my
hande
/
the
wordes
ar
trew
as
we
vnderstande
them
that
he
stroke
hands
with
me
or
gaue
ernest
/
in
sygne
or
token
that
he
wolde
byde
by
his
ꝓmysse
.
For
the
fayth
of
a
man
dothe
al
way
rest
in
hys
soule
,
&
can
not
be
geuen
owt
though
we
geue
sygnes
and
tokens
of
them
:
Euen
so
(
say
they
we
haue
a
thowsand
ensamples
in
the
scrypture
.
where
sygnes
ar
named
with
the
names
of
thynges
sygnyfyed
by
them
,
As
Iacob
called
the
place
wher
he
sawe
the
lorde
face
to
face
.
Phenyel
:
that
is
goddes
face
when
he
sawe
the
lords
face
to
face
.
Now
it
is
trewe
to
say
of
that
fylde
that
it
is
godes
face
/
thowghe
it
be
not
hys
very
face
▪
The
same
fylde
was
so
called
to
sygnefie
that
Iacob
ther
saw
god
face
to
face
The
chefe
hold
and
pryncypal
:
Ancre
that
the
two
fyrste
haue
is
these
words
,
this
is
my
body
.
Thys
is
my
bloud
/
vnto
these
,
the
thyrd
answeryth
as
is
about
sayde
,
other
textes
they
alege
for
them selues
,
which
not
onlye
doth
not
strenght
ther
cause
,
but
rather
makyth
it
wors
.
As
the
syxte
of
Iohn
whyche
they
drawe
and
wrest
to
the
carnall
and
fleshly
eatyng
/
of
chrystes
body
in
the
mouth
when
it
only
meanyth
of
this
eating
by
fayth
,
for
when
chryst
sayd
.
Except
ye
eate
the
flesh
of
the
son
of
man
&
drink
his
bloud
ye
shal
haue
no
lyfe
in
you
,
Thys
can
not
be
vnderstande
of
the
sacramente
.
For
Abraham
had
lyfe
and
all
the
old
holye
fathers
,
chrysts
mother
.
Elysabeth
zacharyas
.
Iohn
Baptystes
Simion
.
Anna
/
and
al
the
apostles
had
lyfe
alredye
by
fayth
in
chryste
,
of
whyche
not
one
had
eaten
hys
flesh
and
dronke
hys
bloude
with
ther
bodely
mouthes
.
But
though
it
is
that
the
ryghtuos
lyueth
by
his
faythe
:
ergo
to
beleue
and
trust
in
christes
bloude
is
the
eatynge
that
ther
was
meant
as
the
text
well
proueth
,
yf
thei
saye
we
graunt
that
lyfe
commythe
by
fayth
/
but
vs
all
that
beleue
muste
be
baptysed
to
kepe
the
lawe
and
to
kepe
the
couenaunt
in
mynde
▪
euen
so
all
that
lyueth
by
faythe
,
must
receyue
the
sacrament
.
I
answer
,
The
sacrament
is
a
confyrmacion
to
weake
conscyences
,
&
in
no
wyse
to
be
dyspysed
how
beyt
many
haue
lyued
by
fayth
in
the
wyldernes
.
which
in
.20.30
or
40.
yers
haue
not
receyued
the
sacrament
,
Notwythstanding
thys
oracyon
is
nothynge
to
the
porpose
.
For
Chryste
spake
to
the
blynde
and
vnbeleuyng
Iewes
.
testyfyenge
to
them
that
they
cold
haue
no
lyfe
Excepte
they
shulde
fyrste
eate
hys
flesh
and
drink
his
bloud
.
ergo
thys
eatynge
and
drynkynge
is
meant
only
of
that
thing
/
that
.i.
bringith
life
in
to
the
soule
and
that
is
fayth
by
yowr
owne
confessyon
.
And
therfor
must
it
be
vnderstande
of
faythe
only
and
not
of
the
sacrament
.
And
Math.
the
last
.
I
am
wyth
you
into
the
ende
of
the
world
,
which
may
well
be
vnderstande
and
so
was
it
of
old
doctors
:
by
his
spiritual
being
with
vs
bifayth
&
in
his
spryte
&
so
may
that
texte
of
Mathe.
xviji
.
be
vnderstande
wher
ii
or
iij
of
you
be
gatherid
to gether
in
my
name
/
ther
am
I
in
the
mydes
of
of
you
.
Ther
is
many
tymes
ii
or
thre
good
men
that
mete
to gether
in
christs
name
/
wher
the
sacrament
is
not
.
And
Ephes.
iii.
boweth
hys
knees
for
the
Ephesians
to
god
,
that
he
wold
geue
them
his
ryches
to
be
strengthened
wyth
his
spryte
.
that
chryste
maye
dwell
in
ther
hartes
thorow
faythe
.
Wher
the
harte
.
then
beleueth
in
Christe
there
dwellyth
chryst
in
the
harte
.
though
ther
be
no
breade
in
the
harte
,
nether
yet
in
the
mawe
/
The
two
fyreste
partes
takyng
the
old
doctores
to
be
on
ther
syde
.
I
answere
Many
of
the
olde
doctors
spake
so
mistycallye
that
they
seame
sometymes
to
affirme
plainly
,
that
it
is
but
bred
&
wine
only
concernynge
the
substans
,
And
that
it
is
a
fygur
of
the
body
and
bloud
of
chryst
only
,
and
some
tyme
that
it
is
hys
very
body
and
bloud
.
wherfor
it
were
here
to
long
to
wade
to
farre
in
them
.
And
vnto
them
of
the
second
opinion
that
the
bread
is
his
veribodi
.
I
answere
the
old
doctores
ye
must
remember
that
the
olde
doctores
as
earnestly
callen
it
a
sacryfyce
as
they
do
chrystes
bodye
.
But
that
ye
denye
and
say
wyth
the
epystle
to
the
Ebrew
,
that
he
was
but
ones
sacryfyced
for
al
to gether
,
when
he
offered
&
sacryficed
him
selfe
to
the
father
for
owre
synnes
and
can
now
no
more
be
sacryfyced
.
Chryste
dyeth
no
more
ore
now
,
and
therfor
is
no
more
sacrafyced
.
Nether
do
we
properly
offer
him
to
God
But
he
in
his
mortal
flesh
offered
him selfe
for
vs
to
god
the
father
:
and
Purchased
therwyth
a
generall
pardone
for
euer
.
And
nowe
dothe
god
the
father
profer
hym
and
geueth
hym
to
vs
.
And
the
pryest
in
godes
stede
proferyth
hym
and
geueth
hym
vnto
the
people
for
a
remyssyon
and
an
absolucyon
of
ther
synnes
dayly
/
yf
there
by
the
mouynge
,
and
sterynge
of
the
sacrament
:
beleue
in
the
body
and
bloud
of
chryste
.
Wherfore
yt
owght
of
no
ryght
to
be
angry
with
them
of
the
Thyrde
Opynyon
though
they
deni
the
doctors
,
wher
they
seme
to
say
,
that
the
sacrament
is
the
very
body
of
chryst
As
they
be
not
angry
wyth
you
▪
when
ye
denye
them
.
where
they
as
ernestlye
affirme
that
it
is
a
sacryfice
,
Neuer
the
les
they
answer
that
doctors
call
it
a
sacryfyce
only
because
it
is
the
memoryall
the
Earneste
and
seale
of
that
euerlastyng
sacryfyce
offred
ones
for
all
.
And
euen
so
saye
they
that
the
doctores
called
the
sacramente
the
body
and
bloud
of
christ
after
the
same
maner
only
bycause
it
is
the
memoryal
/
the
erneste
and
the
seale
of
his
body
and
bloude
as
the
vse
of
the
scryptures
is
to
call
sygnes
by
the
names
of
the
thynge
sygnyfyed
therby
/
&
vnto
them
of
the
fyrste
opynyon
I
answere
wythe
the
same
reason
that
it
is
impossyble
that
the
sacrament
shuld
be
a
very
sacryfyce
.
For
nether
the
sacryfices
of
the
olde
law
whych
prophesyed
sacryfyenge
of
chryste
.
Neyther
yet
our
redempcyon
was
fulfylled
that
nyght
.
For
yf
the
scryptures
and
prophesyes
were
then
fullfylled
,
and
we
then
redemed
.
Chryste
dyrd
on
the
morowe
In
vayne
/
and
fals
are
the
apostles
and
Euangelystes
that
preach
hys
body
breakynge
and
hys
bloude
sheadynge
vnder
Poncius
Pylate
,
by
the
persecutyon
of
Cayphas
and
Annas
to
be
our
redempcyon
.
Moreouer
for
all
the
breakyng
and
dyuydyng
of
the
sacrament
of
hys
body
amonge
hys
Apostles
.
Hys
bodye
abode
styll
alyue
.
And
for
all
that
the
pouryng
out
of
the
sacrament
of
hys
bloude
of
the
pott
into
the
cuppe
and
owt
of
the
cuppe
into
the
mouthes
and
belyes
of
hys
discyples
,
he
blede
as
freshe
on
the
morow
as
though
he
had
then
blede
nothinge
at
al
He
was
verely
muche
more
easely
sacrifyced
that
nyght
in
the
brrekyng
and
dyuydynge
of
the
bread
and
powring
out
of
the
wyne
,
them
he
was
on
the
morow
.
the
sarament
was
that
nyght
(
no
dowte
)
but
a
descrypcyon
of
hys
passyon
to
come
As
it
is
now
a
memoryall
of
hys
passion
paste
.
He
instituted
the
maner
of
the
sacrament
then
/
&
taught
hys
dyscyples
also
that
they
after
vnderstod
when
he
was
rysen
agayn
/
and
not
then
/
as
thei
neuer
had
capacyte
to
vnderstand
hym
,
when
he
spake
of
hys
deth
.
For
they
then
ymagyned
carnally
of
chryste
,
as
the
Iewes
yet
do
,
that
Chryst
shuld
neuer
dye
As
he
dyd
not
concerning
hys
godhead
,
but
shulde
lyue
euer
bodylye
,
as
he
now
dothe
concernyng
hys
resurrectyon
.
Wherfore
seyng
that
al
the
doctours
wyth
one
accorde
cal
the
sacrament
so
ernestly
h
sacrifice
,
and
they
can
not
other
wyse
vndstand
/
than
that
they
so
say
after
the
vse
of
the
scrypture
onely
/
Because
it
is
the
memoryall
of
the
Sacryfyce
of
his
death
&
bloudsheadyng
,
Why
shuld
they
of
ryght
be
offendyd
yf
we
vnderstand
the
doctours
after
the
same
maner
when
they
calle
it
hys
bodye
and
bloude
/
howe
they
so
calle
it
after
the
vse
of
scryptur
because
that
it
is
onely
a
memoryall
of
hys
body
and
bloud
.
As
concernyng
the
trāssubstanciatyon
I
thynke
that
such
a
speche
was
among
the
olde
doctours
though
they
that
came
after
vnderstode
them
amysse
,
their
hartes
waren
gros
thorow
busying
them selues
to
much
with
worldlye
busynes
,
for
the
bread
and
wine
are
but
only
breade
and
wyne
tyll
the
words
of
the
testament
be
rehearsed
ouer
them
:
&
then
they
begynne
to
be
nomore
breade
and
wyne
in
the
hartes
of
the
trew
beleuers
,
for
the
harte
after
these
words
ones
spoken
thynkith
only
vppon
the
couenaunt
made
in
the
body
and
bloud
of
chryste
and
thorowe
fayth
eatyth
hys
bodye
and
drynkythe
hys
bloude
/
though
the
eyes
and
other
Sences
perceaue
no
thynge
but
Breade
and
wyne
.
As
when
a
man
some
tyme
sekyth
for
a
text
in
the
byble
/
se
paper
&
ynke
and
the
fygures
of
letters
,
yet
hys
hart
not
ons
thinkith
on
any
other
thing
Then
on
the
wordes
and
sence
of
this
texte
.
And
hereof
no
dowt
cam
vp
this
transsubstancyatyō
thorow
falce
vnderstandynge
.
An other
thynge
is
thys
;
non
of
those
wyked
heretyks
,
whych
denyed
christ
to
be
very
god
or
any
of
them
that
denyed
christ
to
be
man
▪
or
to
haue
a
veri
bodye
/
saue
a
phantastycall
bodye
,
dyd
caste
the
trew
beleuers
in
the
tethe
at
any
tyme
of
the
fayth
of
chrystes
body
present
in
theyr
sacrament
eueri
wher
.
which
thynge
it
is
not
lyke
but
they
wold
haue
done
,
yf
that
opynyon
had
bene
then
a
generall
artycle
of
the
faythe
.
Neyther
was
ther
any
heresye
.
or
dyuersytye
of
opynyon
,
or
dysputing
about
the
matter
,
tyll
the
pope
had
gatheryd
a
counsel
,
to
confyrme
thys
transubstancyacyon
,
Wherfore
it
is
moste
lykelye
,
that
thys
opynyon
came
vp
by
them
of
latter
dayes
.
Further
more
all
the
lawe
and
prophettes
seke
al
that
chryst
dyd
or
can
yet
do
/
is
to
brynge
vs
to
beleue
in
hym
/
and
in
god
the
father
thorowe
hym
,
for
the
remissyon
of
sinnes
/
And
to
bryng
vs
vnto
that
,
whych
immedyatly
foloweth
owt
of
that
belefe
to
loue
owre
neyghbours
for
hys
sake
as
he
loued
vs
/
Wherfore
yf
chryste
dyd
put
hys
bodylye
presens
in
the
sacrament
and
wold
we
shuld
beleue
it
/
It
is
done
only
to
brynge
vs
to
thys
faythe
,
Nowe
is
thys
faythe
no
wher
lesse
had
,
then
wher
that
opynion
is
moste
stronge
.
Nether
so
cruelly
persecuted
of
Iewe
or
turke
/
as
of
them
that
moste
feruentlye
defend
that
opynyon
.
Trew
fayth
maketh
a
man
to
loue
hys
brother
:
but
that
opynyon
makythe
than
to
hate
and
to
sley
ther
brethern
that
beter
beleue
in
christe
than
they
of
that
opinion
do
,
and
the
murder
do
they
for
feare
of
losyng
that
they
haue
gotten
thorow
that
opynyon
.
Item
they
of
thys
opynyon
in
sted
of
teachyng
vs
to
beleue
in
chryst
,
teach
vs
to
serue
chryst
wyth
bodely
seruyce
,
whych
thynge
only
is
ydolatry
.
for
they
preache
that
all
the
ceremonyes
of
the
masse
are
a
seruyce
to
god
by
resone
of
the
bodeli
workes
/
to
obtayne
forgeuenes
of
synnes
therby
,
and
to
deserue
and
merytte
ther
wythe
,
And
yet
chryste
is
nowe
a
spyryte
wyth
hys
father
bothe
in
bodye
and
soule
/
and
with
the
father
to
be
worshypped
in
spryte
onlye
.
And
hys
seruyce
in
the
spryte
/
is
onlye
to
beleue
in
hym
for
the
remyssion
of
synne
and
to
loue
our
neyboures
for
hys
sake
,
Now
all
works
done
to
serue
man
,
and
to
bryng
hym
to
thys
poynte
to
put
hys
truste
in
chryst
/
are
good
and
acceptable
to
god
.
But
done
for
any
other
purpose
they
be
ydolatrye
and
ymage
seruyce
,
and
make
god
an
ydoll
or
bodelye
ymage
.
Agayne
seyeng
the
faythe
of
the
testamant
in
chrysts
bloud
is
the
lyfe
of
the
rygthtuos
from
the
begynnynge
of
the
worlde
to
the
ende
,
And
for
as
muche
as
the
sacramente
was
instytuted
only
to
brynge
to
thys
lyfe
.
Nowe
when
they
whych
thynke
not
the
body
to
be
present
in
the
sacrament
(
a
thowsande
ensamples
in
the
scrypture
concernynge
ther
iudgemente
)
haue
by
the
preachynge
and
confyrmacyon
of
The
sacramente
obtayned
thys
lyfe
or
stedfast
sayth
in
chrystes
blo●d
,
&
by
the
daylye
vse
of
the
sacramente
are
more
and
more
hardeneyd
therin
and
in
the
loue
that
spryngeth
therof
.
What
resonable
cause
haue
the
contrary
partye
.
whych
beleue
the
bodye
present
and
the
bread
turned
in
to
the
very
body
(
as
fleshe
/
bones
/
here
.
Synewes
nayles
&
all
other
as
he
was
born
or
put
on
the
cros
.
of
length
and
of
quantyte
I
can
not
tell
what
)
to
rayle
on
as
heretykes
/
hate
,
persecuted
/
and
fley
most
cruelly
,
as
enymes
.
christ
sayth
Qui
non
contra
me
est
▪
me
cum
est
j.
He
that
is
not
agaynste
me
,
is
whith
me
.
Now
they
that
beleue
in
christe
for
the
remyssyon
of
ther
synnes
&
for
his
sake
loue
ther
foes
/
are
not
chrysts
enmyes
▪
ergo
they
be
on
chrystes
syde
.
Why
than
shuld
they
that
bost
them selues
to
be
chrystes
frendes
slay
them
?
Faythe
in
Chrystes
bloud
and
in
the
father
thorow
hym
/
is
goddes
seruice
in
the
spyryte
.
And
so
haue
they
whych
beleue
not
the
bodely
presence
serued
god
a
longe
tyme
.
And
ther
to
bene
holpen
by
the
sacrament
.
The
other
Parte
fallen
ther
from
thorowe
preachyng
the
body
present
seruyng
god
wych
bodely
seruyce
(
whych
is
Idolatrye
)
and
to
make
god
an
ydoll
or
Image
in
that
they
truste
in
the
goodnes
of
theyr
workes
(
as
they
do
whych
serue
tyraunts
)
and
not
in
the
goodnesse
of
god
thorow
truste
in
the
bloude
of
Chryste
ergo
they
that
beleue
not
the
bodely
presence
,
not
a
lytle
therto
compelled
thorow
the
wycked
Idolatrye
of
the
contrarye
belefe
,
are
not
to
bethoght
,
so
euel
as
the
other
wolde
haue
them
seme
to
be
.
Paule
teacheth
.i.
Corri
.
xiij
.
that
yf
a
man
had
al
other
gyftes
that
god
can
geue
man
and
had
not
charyty
to
loue
his
neyghbour
it
helpeth
not
.
For
all
other
giftes
and
the
remyssyon
in
chrystes
bloude
also
are
geuen
hym
of
god
to
brynge
him
to
loue
hys
neyghboure
(
whyche
thynge
had
)
a
man
hath
all
(
whych
not
had
)
.
A
man
hath
nothyng
.
And
Philip.
ij
.
how
swetly
and
how
vehemently
coniureth
he
them
to
drawe
all
one
waye
,
to
be
of
one
accorde
,
and
one
mynde
or
sentence
.
And
to
do
nothyng
of
stryfe
or
of
vayn
glory
,
that
is
to
saye
/
of
harte
or
dysdayn
of
other
or
of
affectyon
to
hym selfe
for
to
seme
gloryous
:
but
eche
to
preferre
other
through
meakenes
and
to
haue
his
opynion
suspecte
,
and
to
feare
leaste
he
had
not
obtained
the
vnderstandyng
,
rather
then
of
presumption
.
to
hys
owne
wytte
to
dyspyse
and
hate
the
contrary
partye
/
and
persecute
as
a
tyraunt
.
And
in
the
thyrd
of
the
same
.
Paul
sayth
.
let
as
manye
as
be
parfecte
,
that
is
to
saye
be
truly
taught
and
knowe
the
law
truly
&
her
office
&
the
office
or
effect
of
faith
and
know
which
be
good
works
before
god
and
what
th
yntent
of
them
is
(
Li●
sayth
he
)
so
farre
as
we
becom
procede
in
one
rule
/
that
we
may
be
of
one
accorde
.
Nowe
hetherto
we
be
all
come
and
thys
generall
rule
haue
we
gotten
,
that
fayth
onely
Iustyfyeth
,
that
is
to
saye
,
that
the
Synne
is
forgeuen
onelye
for
Chr●stes
sake
:
and
agayne
th●t
our
dutye
is
to
loue
oure
neyghboures
no
lesse
then
Christ
loued
vs
,
wherfor
let
vs
procede
forth
in
thys
rule
/
and
exhorte
●che
other
to
truste
in
chryste
,
and
to
loue
ech
other
as
Chryste
dyd
,
and
in
thys
wher
in
we
all
agree
let
vs
be
wyse
only
&
feruent
,
&
stryue
who
shal
be
greatest
&
goe
formoost
.
And
in
that
which
is
not
opened
to
all
partyes
/
let
vs
be
meke
,
sober
and
cold
&
kepe
our
wysdome
secret
to
oure selues
&
abide
pacyently
tyl
god
open
it
to
other
also
.
The
cause
why
the
third
part
say
that
thys
word
.
IS
.
compelleth
vs
not
to
beleue
the
bodely
presence
of
Chryste
to
be
ther
is
this
.
The
Iews
(
say
they
)
are
wont
euer
to
name
the
memoryall
&
sygnes
of
thynges
with
the
verye
name
of
the
thyng
sygnyfyed
,
that
the
very
name
myghte
the
better
kepe
the
thynge
in
mynde
.
As
when
Iacob
.
Ge.
xxxij
.
turned
hom
agayne
out
of
mesopotania
,
sawe
the
angels
of
God
come
against
him
He
called
the
place
where
he
sawe
them
Mahanaim
:
an
hoste
,
bycause
that
hys
posterytye
in
tyme
to
come
/
when
they
herde
the
fylde
,
whyche
was
none
hoste
/
yet
so
called
,
shuld
axe
why
it
was
so
named
,
that
theyr
elders
myght
therby
haue
an
occasyon
to
teache
that
Iacob
sawe
ther
the
host
of
aungels
.
And
agayne
in
the
same
Chapyter
when
the
angell
that
wrastled
wyth
him
had
blessed
hym
and
was
departed
.
Iacob
called
the
name
of
the
place
phiniell
Gods
face
that
the
people
in
tyme
to
come
/
shuld
axe
why
it
was
called
gods
face
,
and
theyr
elders
shold
answer
/
byca●
Iacob
ther
saw
God
face
to
face
that
the
name
shuld
kepe
the
thynge
in
mynde
,
And
agayne
in
the
same
Chapyter
/
where
he
had
made
bowthes
or
houses
of
bowes
for
hys
Beastes
,
he
named
the
place
Syncoth
that
is
bowthes
.
Item
Genesis
.xxxiij.
He
boughte
a
parcell
of
Lande
and
buylte
there
an
alter
and
called
it
●ll
Eloth
.
El
Eloth
Israell
/
the
myghty
god
of
Israell
.
Item
Gene.
35.
he
called
the
place
,
El
Bethell
the
god
of
Bethel
.
And
Genes.
the
last
chapter
Ioseph
holde
a
lamentacyon
for
hys
father
vij
dayes
and
the
people
of
the
contrey
called
the
name
of
the
place
Abel
Masraym
/
the
lamentacyons
of
the
Egyptyans
.
Now
the
place
was
not
the
lamentacion
,
but
so
called
to
kepe
the
lamentacyon
in
memory
.
Item
Exodi
.
xii
.
The
Lambe
is
called
Pesah
a
passyng
by
/
because
the
aungell
dyd
passe
by
the
houses
and
hurted
not
where
it
was
slayne
and
the
bloud
stryken
on
the
postes
,
that
the
name
shulde
kepe
the
thyng
in
memorye
.
Item
Exodi
.
xxix
.
and
leuitie
.
almooste
euery
where
the
beast
offred
for
synne
/
is
called
synne
whych
vse
of
speakynge
Paule
vseth
.
Roma
.
ix
.
and
.ij.
Corrin
v.
and
calleth
Chryste
sinne
,
when
christ
yet
is
neyther
synne
nor
neyther
yet
sȳfull
,
but
an
acceptable
offerynge
for
synne
and
yet
he
is
called
oure
synne
.
Bycause
he
bare
oure
synnes
on
hys
backe
and
because
oure
synnes
are
consumed
and
made
no
synne
in
hym
,
yf
we
wyll
forsake
our
synes
and
beleue
in
Christe
for
the
remyssyon
therof
.
Chryst
is
also
called
our
ryghtuousnes
to
certyfy
vs
,
that
when
we
haue
no
rightuousnes
of
our
owne
/
yet
that
hys
ryghtousnes
is
geuen
vs
to
make
satysfactyon
for
our
vnryghtuousnesse
,
yf
ye
wyll
beleue
it
.
Item
Exodi
.
xxx
.
The
synne
or
sinne
offerynge
is
called
de
Attonomente
.
And
it
was
yet
but
a
sygne
certyfyinge
the
conscyence
,
that
the
atonoment
was
made
,
and
that
God
had
forgeuen
the
synne
.
Item
Iudicum
.
x.
They
called
the
name
of
a
certeyn
cytie
Horna
.
As
ye
were
an
vtter
destruction
.
Bycause
that
they
had
vtterly
destroied
man
woman
&
chylde
and
al
that
bare
lyfe
.
Item
Iudic.
xv
.
the
place
wher
samson
kylled
men
with
an
asse
Iawe
was
called
Lehy
,
that
is
iawe
bone
to
kepe
the
acte
in
mynde
.
Item
Iudic.
xix
Ther
went
a
company
out
of
the
trybe
of
Dan
and
pytched
besydes
Kyryath
Iearīmīn
Iuda
and
the
place
was
called
euer
after
Mahond
Dane
,
the
host
of
dan
onely
to
kepe
the
thyng
in
mynde
.
Item
.i.
Reg.
vi
.
A
great
stone
wher
God
slewe
fyftye
thousande
was
called
the
great
lamentacyon
.
In
so
muche
that
the
texte
sayth
.
They
put
the
arke
on
the
great
lamentacyon
.
Item
.i.
Reg.
vij
.
Samuell
pytched
a
stone
on
an
ende
:
and
called
the
helpe
stone
/
Because
GOD
had
there
holpen
them
▪
and
geuen
them
vyctory
of
the
philystyans
.
Item
the
last
of
the
.3
.
of
the
kyngs
Sedechias
came
to
Achab
with
a
cople
of
hornes
on
hys
head
:
sayinge
.
Wythe
these
hornes
shalt
thou
sle
the
Assyrians
he
meant
not
that
Achab
shuld
take
these
hornes
&
gore
at
the
assyryans
.
But
wolde
that
he
shuld
beleue
only
that
as
a
beaste
scathered
a
cock
of
hey
with
his
hornes
so
shuld
Achab
scather
the
hoste
of
the
Assyryans
with
hys
hoste
.
Item
Num.
vi
.
He
that
voyth
abstinence
must
let
hys
here
growe
/
to
kepe
hys
abstynence
in
mynde
And
his
abstinence
is
out
.
He
is
commaunded
to
shaue
the
head
of
hys
abstynence
/
and
to
offer
such
offerynges
as
are
there
apoynted
after
that
he
hath
shauen
of
hys
abstinence
.
Lo
ther
the
here
is
called
hys
abstinence
,
and
is
yet
but
a
memory
of
hys
abstinence
.
Item
Iere.
vii
.
The
prophet
was
commaunded
to
shere
of
hys
abstynence
and
to
cast
it
away
,
whych
abstynence
is
but
hys
here
Also
Ezechiel
xij
.
God
commaunded
the
prophet
to
remoue
with
al
hys
goodes
after
such
maner
as
conquerers
cary
awaye
the
people
captyue
from
contre
to
contry
,
and
when
he
had
done
,
The
lord
sayd
vnto
hym
thys
prophesy
is
the
capyteyne
or
prynce
of
Ierusalem
▪
when
yet
it
was
but
an
ensample
to
him
how
he
shulde
be
serued
.
Fynallye
where
Mathewe
and
Marke
saye
.
Thys
Cup
is
my
bloude
of
the
newe
Testamente
.
PAULE
and
Luke
sayth
.
Thys
cup
is
the
new
testament
in
my
bloud
.
Nowe
must
the
sence
of
the
woordes
of
the
twoo
fyrste
Math
and
marke
be
all
one
wythe
the
sences
of
the
wordes
of
the
twoo
laste
/
luke
and
paule
,
The
wordes
of
luke
and
paule
are
.
Thys
cup
is
the
new
testament
made
in
my
bloud
:
or
for
my
bloud
sake
/
Now
the
testament
is
that
hys
bloude
was
shede
for
owre
sinnes
,
but
it
is
impossyble
that
the
cuppe
or
his
bloud
shulde
be
that
promysse
,
wherfore
the
Sence
must
be
nedes
.
that
it
is
the
memoryall
and
seale
of
the
testament
only
.
And
therfore
wher
Math.
and
mark
say
.
Thys
cupp
is
my
bloud
of
the
new
testament
,
the
sence
must
nedes
be
also
.
that
it
is
the
memoryall
and
seale
ther
of
only
calling
after
the
vse
of
the
Hebrwes
the
sygne
wyth
the
name
of
that
.
which
is
sygnifyed
,
that
is
to
say
.
Callynge
the
wyne
.
whiche
only
sygnyfyeth
the
bloud
with
the
name
of
the
bloud
.
And
then
it
folowyth
that
the
bread
is
called
hys
bodye
.
After
the
same
maner
,
because
it
is
a
sygne
of
hys
bodye
,
These
and
lyke
ensamples
moue
the
parte
to
affyrme
that
we
be
not
bounde
to
beleue
that
the
bread
is
the
very
body
of
chryste
Though
it
be
so
callyd
.
Nor
that
the
bread
is
transsubstancyat
in
to
the
bodi
.
No
more
then
the
things
here
rehersed
are
,
that
thei
be
called
or
transsubstancyat
in
to
the
very
thyng
which
they
be
callyd
.
The
other
wyll
answere
,
though
〈◊〉
memoryal
were
not
the
thinges
whose
names
they
beare
/
yet
it
wyll
not
folow
that
it
shuld
be
so
here
in
the
sacrament
,
for
they
whych
gaue
such
other
names
,
Hadde
no
power
to
make
the
thynges
so
to
be
.
But
chryste
is
very
god
&
hathe
power
to
make
hys
Bodye
to
be
euerye
thynge
and
euery
wher
.
I
answer
that
god
can
not
make
euery
of
his
creaturs
god
to
/
nether
can
it
be
proued
lesse
repugnaunt
that
a
creature
shulde
be
euerye
where
then
that
he
shulde
be
God
.
morouer
though
God
/
where
he
appeared
to
Iacob
had
pytched
a
stoone
on
an
ende
,
and
called
it
goddes
face
,
yet
had
he
not
bene
anye
more
bound
to
beleue
that
yt
had
bene
the
verye
Face
of
God
/
then
yf
Iacob
had
don
it
.
The
allmyghtynes
of
god
standythe
not
in
that
he
is
able
to
do
all
the
owre
●osyshe
lewde
thougtes
may
ymagyne
.
But
by
cause
all
power
is
his
and
of
him
.
and
that
he
doth
al
he
wyll
and
hath
made
al
of
nawght
.
and
can
brynge
all
to
nawght
agayne
.
And
can
do
al
that
includeth
not
contrary
to
the
truth
and
veryte
that
god
hath
put
in
hys
ceatures
,
And
by
cause
he
can
do
things
impossible
for
māor
any
other
Creatur
to
do
or
to
thynke
how
they
shude
be
don
therfor
he
is
called
the
lorde
almyghty
.
But
because
to
braule
a
bowt
suche
possybylyte
or
impossibylyte
is
the
luste
of
Sophysters
&
also
the
desire
of
the
diuel
to
quenche
the
professyon
of
owre
baptysme
&
to
wipe
ouc
the
ymage
of
christ
owt
of
owre
hartes
.
And
a
thynge
endeles
.
Therfor
I
compte
it
wickednes
to
wade
furth
in
it
,
And
to
geue
them
that
seake
it
an
occasyon
perpetually
to
skold
The
negatyue
maye
a
man
holde
tyll
they
can
proue
the
affyrmatyue
.
More
ouer
yf
bread
be
the
verye
bodye
of
christ
whether
abydyng
the
verye
bodye
styll
or
eles
transsubstancyat
,
and
enioy
the
glory
of
the
soule
of
chryste
,
and
also
of
the
godhed
?
It
semith
impossible
to
be
avoydyd
but
that
Chryst
was
made
man
and
dyed
.
Also
breade
/
whyche
semethe
to
some
a
great
inconuenyence
.
Howbeit
that
great
promocyon
of
bread
&
also
that
hyghe
powre
of
prists
aboue
all
angelles
I
amytte
also
:
to
avoyd
all
braulynge
.
But
one
reson
I
haue
vnto
whyche
I
cleue
some
what
and
it
is
thys
.
All
that
is
betwene
god
and
man
in
the
scryptur
is
for
mans
necessytye
and
not
for
anye
neade
/
that
GOD
hath
therof
/
and
other
Spyrytuall
profyte
can
none
haue
by
that
FAYTH
in
the
sacrament
,
than
to
be
taught
ther
by
to
beleue
in
Chryste
oure
Sauyour
and
to
do
good
to
hys
neyghbour
,
now
is
that
belefe
and
loue
had
as
well
and
rather
beter
(
as
it
is
aboue
proued
)
wythout
such
fayth
,
then
wyth
,
it
.
Ergo
wher
the
scrypture
compelleth
to
no
suche
belefe
it
is
wyckednes
to
make
it
a
necessary
artycle
of
our
faythe
.
And
to
sley
them
that
can
not
think
that
it
ought
to
be
beleued
.
Notwythstandyng
all
these
reasons
and
the
dampnable
Idolatrye
whych
the
papistes
haue
commytted
wyth
the
sacrament
/
yet
whether
they
affyrme
the
body
and
bloud
to
be
present
with
the
bread
and
wyne
,
or
the
bread
&
wyne
to
be
turned
and
transsubstancyate
into
the
body
and
bloud
,
I
am
ther
wyth
content
(
for
vnityes
sake
)
yf
they
wyll
there
cease
,
&
let
hym
be
there
,
onely
to
testyfye
&
confyrme
the
testament
or
couenaunt
made
in
chrysts
bloud
and
body
for
which
can
se
onely
Chryst
instituted
the
sacrament
But
&
if
they
wyl
rage
farther
with
their
blynd
reasons
of
theyr
subtyl
sophystry
and
deuelysh
Idolatry
and
saye
.
Wher
Chrystes
bloud
is
ther
is
hys
body
:
and
wher
hys
body
is
ther
is
hys
soule
/
and
where
hys
soule
is
,
ther
is
the
godhead
and
the
trynitye
/
the
father
,
the
sonne
,
&
the
holy
gost
/
and
there
men
ought
to
pray
and
say
.
O
Father
whych
art
preset
with
the
sonne
Chryste
vnder
breade
&
wyne
,
or
in
form
of
bread
and
wyne
.
If
(
I
say
)
they
so
raue
,
them
as
the
old
prophete
for
lyke
Idolatry
denyeth
God
to
dwel
in
the
temple
,
or
to
haue
pleasur
in
sacrifyce
of
bloud
of
gotes
,
shepe
and
calues
,
Euen
so
denye
I
the
body
of
Chryst
to
be
any
more
in
the
sacrament
than
God
was
in
the
golden
calues
whych
Ieroboham
sett
vpp
to
be
prayed
to
the
one
in
bethell
,
and
the
other
at
dan
/
for
though
god
be
presente
euery
wher
yet
yf
heuen
of
heuens
can
not
compasse
him
to
make
him
a
dwelling
place
(
as
the
scryptur
testyfieth
)
&
much
lesse
the
temple
that
was
at
Hierusalem
/
how
shuld
he
haue
a
dwellynge
place
in
a
lytle
wafer
or
crome
of
breade
God
dwelleth
not
in
the
temple
.
Neyther
dyd
our
fathers
whych
were
of
the
true
fayth
in
the
old
Testamente
pray
to
god
as
present
in
the
temple
,
but
the
name
of
god
only
was
in
the
temple
.iii
of
the
kynges
.viij.
and
hys
lawe
and
couenauntes
and
wonderfull
deades
were
therein
wrytten
in
sygnes
/
and
were
there
preached
and
testyfyed
continually
of
the
trew
prystes
and
Prophets
vnto
the
people
the
fathers
of
the
trewe
fayth
cam
thyther
.
Furthermor
for
the
feruent
loue
whych
they
had
towardes
the
lawes
and
couenauntes
of
god
.
For
the
which
prophetes
/
Salomon
prayed
so
earnestly
vnto
the
lorde
God
,
sayng
:
Heare
thou
(
O
God
)
in
heuen
thy
dwellyng
place
,
and
do
all
that
the
Straunger
calleth
to
the
for
:
that
all
nacyons
of
the
earth
maye
knowe
the
and
feare
thy
name
:
as
do
this
people
Israell
.
&c.
Rede
the
thirde
booke
of
the
kynges
the
.viij.
Chapter
When
god
delytyd
only
in
the
faythe
of
the
offerer
/
whyche
beleued
in
god
only
for
all
mercy
takynge
the
sacryfyce
for
a
suer
token
and
ernyste
of
the
Mercy
of
god
.
sertyfyed
by
that
sygne
/
that
god
loued
them
/
&
was
at
one
with
them
.
for
chryst
sake
to
com
.
As
we
shuld
be
certyfyed
bi
the
sacramnet
of
god
is
with
vs
,
for
christs
death
that
is
past
,
and
chryst
taught
vs
in
owre
prayers
to
loke
vpp
to
heauen
and
to
saye
.
Owre
father
which
art
in
heuen
and
he
him self
in
all
his
praiers
did
lyft
vp
his
eys
to
heuen
to
his
father
,
&
so
did
he
when
he
Instituted
the
sacarmēte
&
rehersed
the
wordes
of
the
couenaunt
ouere
breade
&
wyne
as
it
is
wryten
Math.
26.
mark
▪
14.
luk.
22.
1.
Cor.
xj
.
in
these
wordes
Iesus
toke
breade
.
&c
Chryst
though
he
affyrmed
hym
selfe
to
be
the
sonne
of
God
&
hys
father
to
be
in
hym
/
yet
he
taught
not
hys
dyscyples
to
dyrecte
the
prayer
to
the
father
in
hym
,
but
vp
to
the
father
in
heauen
nether
lyft
he
vp
his
eyes
or
prayer
to
hys
father
in
the
sacrament
.
but
to
hys
father
in
heuen
.
I
know
dyuers
&
dyuers
men
knewe
me
,
whych
loue
me
as
I
do
them
yet
yf
I
shuld
praye
them
when
I
met
them
in
the
stret
openly
,
they
wold
abhor
me
/
but
yf
I
pray
them
wher
thy
be
appoyntyd
to
mete
me
secretly
▪
they
wyll
here
me
and
accept
my
request
,
euen
so
though
Goddes
presence
be
euerye
where
,
yet
wyll
he
be
prayd
to
,
vppe
to
the
place
only
,
where
we
shall
se
hym
.
and
wher
he
wolde
haue
vs
to
longe
for
to
be
More
ouer
yf
I
graunt
you
that
the
bloud
of
christis
in
the
cuppe
,
it
wil
folow
that
his
bodi
is
ther
also
,
Neyther
when
I
graunt
that
hys
body
is
in
the
bread
or
vnderforme
of
bread
/
wyll
it
folowe
that
hys
soule
is
ther
to
,
Chryste
made
the
breade
the
sacrament
of
hys
body
only
wherfor
as
the
bread
is
no
simylytude
of
the
sacrament
of
hys
bloud
/
So
am
I
not
bounde
or
ought
to
affyrme
,
that
hys
bloude
is
ther
present
.
And
he
dyd
instytut
the
wyne
to
be
the
satrament
of
hys
bloude
only
.
And
happelye
it
was
red
wyne
the
more
louely
to
represente
yt
.
Now
as
the
wyne
in
no
symylytud
dothe
represent
the
body
/
so
am
I
not
bound
or
ought
to
affyrme
that
hys
bodi
is
ther
present
.
Ye
saye
that
chryste
is
so
myghty
,
That
though
he
stode
mortall
before
hys
dyscyples
eyes
,
yet
he
was
able
to
make
the
same
body
,
that
same
tyme
to
be
in
the
sacrament
immortall
.
and
to
be
vnder
euery
lytell
pece
of
the
bread
,
or
of
the
sacraente
,
though
yt
be
no
greatter
then
a
mote
in
the
sonne
.
and
that
as
long
as
greate
and
thycke
as
he
stode
before
them
yf
he
were
so
myghty
,
why
is
he
not
as
myghty
to
make
hys
bloude
to
be
alone
and
hys
body
alone
/
hys
bloud
/
body
,
&
soule
,
were
eche
alone
at
hys
deathe
.
&
whyle
the
bodye
lay
in
the
sepulcher
.
Fynallye
Chryste
sayde
thys
is
my
bloud
that
shal
be
shed
.
Ergo.
it
is
now
trew
.
thys
is
▪
his
bloud
that
was
shede
Now
the
bloud
of
hayles
.
and
the
bloud
that
is
in
many
other
places
,
men
saye
is
the
bloude
that
was
shede
Ergo
that
bloud
is
in
the
sacrament●●
any
be
,
but
I
am
not
bound
to
beleue
:
or
ought
to
affyrme
,
that
the
bloud
that
is
at
hayls
is
anymate
▪
wythe
the
soule
of
chryste
,
or
that
hys
body
is
ther
present
.
Wherfor
to
avoyd
thys
endeles
bralynge
whych
the
deuelles
,
no
dowbt
,
hath
styrred
vp
,
to
turne
the
eyes
of
our
soules
from
the
euerlastynge
couenaunt
made
vs
in
chrystes
bloud
and
body
and
to
no
sell
vs
in
ydolatry
,
whych
is
trust
and
confydence
in
false
woorshyppynge
of
god
and
for
to
quenche
.
fyrst
the
fayt
he
to
Chryst
ward
and
then
the
loue
dewe
to
owre
neyboure
/
therfor
me
thynketh
▪
that
the
Parte
that
hathe
professed
the
fayth
of
chryste
,
and
the
loue
of
hys
neybour
ought
of
dutye
to
Beare
eche
other
as
longe
as
the
otheres
opinyon
is
not
playne
wicked
.
through
false
ydolatrye
nor
contrarye
to
the
saluacion
that
is
in
Chryste
.
Nor
agaynste
the
open
and
manyfest
doctrin
of
chryst
&
his
apostls
Nor
contrarye
to
the
generall
artycles
of
the
faythe
of
the
generall
churche
of
chryste
whych
are
confyrmyd
wyth
open
scrypture
.
In
whyche
artycles
Neuer
a
trew
churche
in
any
lande
dyscentyth
Ther
be
many
textes
in
the
scrypture
.
And
therfor
dyuersly
expound
of
holy
doctores
.
and
taken
in
contrary
sences
,
when
no
texte
hath
contrarye
sences
in
in
dede
.
or
more
then
one
sengle
sence
/
&
yet
that
hurteth
not
.
Nether
are
the
holy
doctores
therfor
herytykes
.
as
the
exposytyon
destroyeth
not
the
fayth
in
chrysts
bloud
,
nor
is
contary
to
the
open
:
scrypture
or
generall
artycles
.
No
more
dothe
yt
hurte
to
saye
,
that
the
bodye
and
bloude
are
not
in
the
sacrament
.
Nether
doth
it
helpe
to
say
they
bethere
.
But
hurte
excedynglye
,
yf
ye
inferre
that
the
soule
is
therto
,
and
that
God
must
be
there
praied
to
,
when
as
oure
kyngdome
is
not
on
the
earth
:
Euen
so
we
ought
not
to
dyrect
our
praiers
to
any
god
in
earth
,
but
vp
wher
our
knigdom
is
.
And
whether
oure
redemer
and
sauyoure
is
gone
,
and
there
sytteth
on
the
right
hand
of
hys
father
to
pray
for
vs
&
to
offer
our
praiers
to
his
father
&
to
make
them
for
hys
sake
acceptable
,
nether
ought
he
that
is
bound
vnder
payne
of
dampnation
to
Loue
his
brother
as
Chryste
loued
him
,
to
hate
/
to
persecut
,
&
to
fle
his
brother
for
blynd
zeale
to
any
opinion
that
nether
letteth
nor
hyndereth
to
Saluatyon
that
is
in
Chryste
,
As
they
whych
pray
to
God
in
the
sacrament
,
not
only
do
.
But
also
throw
the
opinion
/
as
they
haue
lost
loue
to
theyr
neyghbours
euen
so
haue
they
loste
the
trewe
fayth
in
the
couenaunte
made
in
Chrystes
bloud
and
body
,
which
couenaunt
only
is
that
whych
saueth
and
which
testyfyeth
,
was
the
sacramente
instytut
only
.
Finis
.