The
godly
saiyngs
of
the
old
auncient
faithful
fathers
/
vpon
the
Sacrament
of
the
the
bodye
and
bloude
of
Chryste
.
Newlye
compyled
and
translated
oute
of
Latin
intoo
English
.
By
Ihon
Veron
Senonoys
.
i
.
Cor
.
xi
.
As
often
as
ye
eate
of
thys
breade
,
and
drynke
of
thys
cuppe
,
ye
shal
shew
furth
the
lordes
death
tyll
he
come
.
¶
The
names
and
times
of
the
holy
doctors
whiche
we
do
folow
in
thys
lyttle
treatye
.
AVgustyne
was
borne
in
Carthage
,
&
was
bisshoppe
of
Hippone
,
a
Citie
in
Aphrica
.
He
dyed
in
the
yere
of
our
Lorde
.
C
C
C
C.
xxx
.
when
he
was
.
lx
xvi
.
yeres
of
age
.
¶
Ambrose
was
Bisshoppe
of
Milane
,
in
Lombardie
,
being
a
Romaine
borne
,
he
did
florisshe
vnder
Theodosius
the
Emperour
,
in
the
yere
of
our
Lorde
.
C
C
C.
xxx
.
¶
Athanasius
the
.xix.
bisshop
of
Alexandria
,
died
in
the
yeare
of
our
Lorde
.
C
C
C.
lxxix
.
¶
Bede
being
Prieste
of
thys
countrey
of
England
,
then
called
Britaine
,
died
in
the
yere
of
our
lorde
.
D.
C
C.
xxxii
.
¶
Barnard
was
in
the
yeare
of
our
Lord
.
M.
C.
xl
.
¶
Chrisostome
beinge
bisshop
of
Constantinople
,
dyed
in
the
yere
of
our
lorde
.
C
C
C
C.
xi
.
¶
Fulgentius
was
bysshop
of
Ruspa
,
in
Aphrike
.
Thys
man
did
florish
in
all
godly
learning
at
the
time
,
that
Trasmundus
king
of
the
Wandallians
,
did
persecute
the
faithfull
churche
of
Christe
,
in
the
yere
of
our
Lorde
.
D.
¶
Gelasius
,
fyrst
of
that
name
was
bisshop
of
Rome
.iiii.
yeres
and
died
in
the
yere
of
our
lord
C
C
C
C.
xcvi
.
¶
Hierome
beinge
borne
in
a
towne
of
Italie
,
called
Studō
,
dyed
in
the
yere
of
our
Lorde
.
C
C
C
C.
xxii
.
¶
Origene
being
born
in
Alexandria
,
did
florysshe
in
the
yere
of
our
lorde
.
C
C.
lxi
.
¶
Prosper
beinge
of
the
nation
of
Aquitaine
,
was
Bisshoppe
of
Reginum
,
and
did
florishe
in
the
yere
of
our
lord
.
C
C
C
C.
lx
¶
Tertullian
was
of
the
citie
of
Carthage
,
in
Aphrica
,
&
did
florish
in
the
yere
of
our
lord
C
C.
¶
The
authour
to
the
Christian
readers
.
¶
Because
I
was
in
Fraunce
,
which
is
so
wyde
,
Borne
&
brought
vp
,
&
not
in
that
English
Sins
my
birthes
dai
,
as
other
writers
be
Learned
and
taught
:
do
I
earnestlye
,
Now
you
al
that
in
England
do
dwell
,
And
professe
Christ
,
that
euer
springing
wel
Desyre
and
pray
,
to
take
in
good
worth
,
That
I
haue
here
wrought
&
set
furthe
.
To
the
right
worshypfull
,
Syr
Ihon
Yorke
,
Knight
,
treasurer
of
the
Kinges
Maiesties
Mint
in
Southwarke
,
master
of
all
the
Kinges
wooddes
,
on
this
syde
Trente
,
and
Shriue
of
the
noble
citie
of
London
,
Ihon
Peron
wissheth
healthe
of
soule
and
bodye
,
with
encrease
of
dyuyne
knowledge
and
vnderstandynge
,
from
the
heauenlye
father
,
through
our
lord
and
Sauyoure
Iesus
Christe
.
MEN
are
wonte
,
for
the
most
parte
,
either
of
superstition
,
to
attrybute
to
muche
to
the
holy
sacramentes
,
or
of
a
lyghtnes
and
inconstancie
,
to
attribute
to
little
vntoo
them
.
Whyche
thing
we
may
easly
se
in
the
historyes
of
the
olde
auncyent
Iewes
,
which
had
alwayes
for
an
high
sacramente
,
the
Arke
of
the
lordes
couenaunt
,
that
with
plain
wordes
,
is
called
the
lord
of
hostes
.
For
in
the
second
boke
of
the
kinges
,
and
.vi.
ii
.
kin
.vi.
cha.
Cha
.
the
scripture
doth
testifye
and
saye
:
Dauid
rising
vp
,
went
with
all
hys
people
,
to
fetche
the
Arke
of
God
,
wherupon
the
name
of
the
lorde
god
of
hostes
.
whiche
sitteth
vpon
Cherubin
,
is
called
vpon
.
And
this
after
that
phrase
of
the
Hebrues
,
is
as
muche
to
say
,
as
vnto
whom
a
name
is
geuen
,
that
it
should
be
called
Iehouah
,
or
the
lord
of
hostes
sytting
vpon
Cherubin
:
Thys
verely
was
a
great
mistery
,
and
an
high
sacrament
.
But
when
the
Israelites
dydde
attrybute
to
muche
vntoo
it
,
they
were
ouerthrowen
,
and
subdued
with
the
warres
of
Philistyns
,
and
the
Arke
also
was
taken
and
caried
away
into
captyuitie
.
For
so
we
do
reade
in
the
holy
Bible
,
that
Israel
was
ouerthrowen
before
the
Philystins
,
iiii
.
M.
men
of
them
beyng
slayne
.
And
when
the
people
of
Israel
did
return
into
the
Campe
,
the
elders
and
seniours
of
Israel
,
dyd
say
:
Why
hath
the
lord
ouerthrowen
vs
this
day
before
the
Philistines
?
We
wyll
bringe
from
Silo
,
the
i
Sam
.
iiii
.
cha
Arke
of
the
lordes
couenaunt
,
that
it
maye
be
in
the
middest
of
vs
,
and
saue
vs
from
the
handes
of
our
enemyes
.
The
people
therfore
dyd
send
to
Silo
,
and
did
bring
from
thence
the
Arke
of
the
lorde
of
hostes
,
sytting
vpon
Cherubin
.
And
when
the
Arke
of
the
couenaunt
was
come
in
to
the
Campe
,
all
Israel
gaue
so
great
a
shoute
,
that
the
earth
did
quake
.
Which
crie
and
noyse
,
when
the
Philistines
herd
and
had
alsoo
knowledge
,
that
the
Arke
of
the
lorde
was
come
into
the
Campe
,
they
were
sore
afrayde
,
sayinge
:
God
is
come
into
the
Campe
.
Wo
be
vntoo
vs.
Who
shall
delyuer
vs
from
the
hand
of
these
straunge
goddes
.
These
be
the
god
des
that
dyd
smyte
Egipt
with
somany
plagues
,
yet
notwythstandynge
,
be
of
a
good
chere
,
and
fyght
lyke
men
.
So
the
Philistines
did
strike
battaile
,
and
Israel
was
discomfited
,
and
fled
euerye
man
intoo
hys
tente
,
and
there
was
a
greate
slaughter
done
.
For
.xxx.
thousande
of
the
Isralites
footemen
were
killed
,
yea
,
and
the
Arke
was
taken
.
Now
haue
ye
herd
what
the
Israelites
did
attribute
vnto
the
Arke
,
and
what
misfortune
both
for
this
erroure
,
and
alsoo
for
other
synnes
,
they
dyd
then
suffer
and
receyue
of
theyr
enemyes
.
For
the
Lorde
had
not
gyuen
therefore
the
Arke
vnto
his
people
,
that
they
shoulde
put
theyr
truste
in
it
,
or
beleue
that
it
moughte
delyuer
and
saue
theym
from
the
handes
of
theyr
enemyes
:
but
that
it
shoulde
be
a
sygne
and
token
of
the
presence
and
helpe
of
GOD
and
was
therefore
called
the
Lorde
of
hostes
,
because
it
shoulde
be
a
certayne
testymonye
and
wytnesse
of
the
couenaunte
made
betwyxt
God
and
the
people
.
For
it
dyd
teffyfye
that
god
would
be
presente
,
alwayes
fauourable
and
family
are
vntoo
hys
people
.
In
the
same
Arke
,
the
tables
of
the
couenaunte
were
contayned
and
kepte
,
wherof
it
dyd
get
hys
name
,
and
was
called
the
Arke
of
the
couenaunte
.
Whyche
when
they
dydde
contrarywyse
handle
irreuerentlye
,
hauynge
it
in
lesse
estymatyon
then
they
oughte
,
manye
more
of
them
were
slayne
then
when
they
dydde
attrybute
too
muche
vntoo
it
.
For
when
the
Phylystynes
beynge
plagued
with
foul
diseases
,
had
brought
i
.
Samuel
.v.
and
.vi.
Chap.
the
Arke
agayne
,
and
restored
it
too
the
Israelytes
,
the
people
whyche
loked
in
it
irreuerently
were
slayne
.
For
the
scripture
saythe
:
The
Lorde
dyd
plague
the
Bethsemeites
,
because
they
had
looked
in
the
Arke
of
the
lorde
,
and
he
did
strike
fiftye
thousand
and
thre
score
and
tenne
men
.
For
it
was
forbydden
by
the
lawe
(
as
it
is
wrytten
in
the
boke
of
Numery
ii
.
king
.vi.
cha
the
forthe
Chapiter
)
,
that
no
man
shuld
searche
or
loke
in
the
Arke
of
the
lord
of
hostes
,
wyth
prophane
and
irreuerente
eyes
.
Wherefore
in
the
exposytyon
and
ministring
of
the
sacramentes
,
that
onelye
whyche
is
prescribed
in
the
worde
of
GOD
,
and
the
scryptures
muste
of
necessytye
be
folowed
.
But
nowe
let
vs
compare
thys
worlde
wyth
those
auncyente
tymes
,
and
we
shall
in
thys
matter
fynd
theym
in
all
thynges
lyke
.
For
thou
shalte
fynde
some
whyche
attrybute
all
As
if
a
manne
forsaking
prodigalitie
shuld
fal
into
begetly
nigardship
or
forsakynge
vngodlynesse
,
shulde
fal
into
superstition
.
maner
of
thynges
too
the
Sacramentes
and
agayne
there
be
some
other
whych
doo
attrybute
nothinge
at
all
vnto
them
Soo
that
in
thys
poynte
,
that
whyche
the
heathen
Poete
Flaccus
doth
wryte
proueth
moste
trewe
.
Fooles
whyles
they
doo
flye
from
one
synne
,
they
doo
runne
intoo
an
other
contrarye
vyce
.
For
there
be
many
whiche
doo
adscribe
vnto
the
sacramentes
,
grace
,
iustyfication
health
and
saluation
most
seruillye
,
as
.
S
Angustine
doth
say
,
worshipping
and
venerating
the
signes
,
for
the
thinges
,
whiche
by
the
signes
are
signified
.
Such
men
haue
,
and
not
without
sacrilege
and
spyritual
thefte
,
taken
a
waie
from
the
faith
full
,
the
cuppe
of
the
lordes
bloude
.
Besides
that
,
all
men
doo
knowe
that
they
Ye
shall
rede
in
their
masse
bookes
howe
thei
said
Mas
for
mesel
swin
for
scalde
horses
.
&c.
haue
abused
the
lordes
supper
too
heale
diseases
,
to
driue
away
foule
spirites
,
too
make
fayre
weather
,
and
to
many
other
vile
and
filthy
things
.
And
agayne
how
they
vtterly
subuerting
the
outward
signes
,
dyd
contende
and
affirme
,
that
neyther
breade
nor
wyne
did
remaine
,
but
the
body
and
bloud
of
the
lord
onely
.
Of
the
whyche
maner
of
beynge
in
the
Sacramente
miraculouslye
,
they
haue
dysputed
manye
thynges
,
whyche
thee
apostles
neuer
knewe
,
beatynge
into
the
ignoraunte
peoples
eares
,
this
opynion
,
that
is
too
saye
,
that
these
thinges
were
offered
of
the
Minyster
in
theyr
Masse
,
for
a
satysfaccyon
of
synne
,
bothe
of
the
quycke
and
of
the
deade
,
as
ye
shall
see
in
the
decretalles
of
the
hyghe
Trynytye
and
catholyke
fayth
,
Titu
.
firmiter
credimus
.
Reade
the
boke
of
that
decretals
in
the
title
fyrmiter
credimus
All
men
doo
alsoo
knowe
and
see
what
worshyppe
hath
bene
done
,
and
is
dayelye
done
too
the
mystycall
breade
of
the
Lorde
:
Therefore
we
do
synne
no
lesse
nowe
in
the
Sacramente
of
the
bodye
and
bloude
of
Christe
,
then
the
auncy
auntye
dyd
synne
in
the
Arke
of
the
Lordes
couenaunte
.
Wherefore
the
rightuouse
Whithe
lord
dothe
at
this
presente
time
so
horibly
plague
the
world
.
lorde
,
doth
wythoute
doubte
punysshe
nowe
the
worlde
,
wyth
greate
&
horryble
plagues
.
But
nowe
that
these
vngodlye
and
superstycyons
opynyons
of
the
Sacramentes
,
are
oppugned
by
theym
,
that
haue
syncerely
preached
the
iustyfycatyon
of
faythe
,
and
truth
of
our
Lorde
and
Sauyoure
Iesu
Christe
,
not
too
thys
entente
that
the
Sacramentes
shoulde
be
taken
awaye
,
but
that
the
abuses
whyche
are
aboute
theym
,
superstycyouslye
and
vngodlye
taughte
,
moughte
be
cleane
abolysshed
:
lo
,
by
and
by
spryngeth
furthe
a
newe
sorte
of
people
,
whyche
is
fallen
intoo
Scilla
Scilla
and
C●ribdis
are
,
i●
par●●o●s
ro●kes
in
the
●e●
of
Scicilia
.
couetynge
too
s●onne
Caribdis
.
For
saye
they
:
yf
the
breade
be
not
made
and
turned
into
the
verye
naturall
bodye
of
Christe
,
and
the
wyne
intoo
hys
verye
bloude
in
deede
,
yea
,
yf
the
Sacramente
dothe
not
iustyfye
,
and
brynge
grace
of
it selfe
,
then
it
is
but
bare
breade
and
wyne
,
nor
it
skylleth
not
whether
we
receiue
it
or
not
.
Thus
these
irreuerent
persons
do
atrybute
to
little
vnto
the
sacramente
,
as
the
other
dydde
attrybute
too
muche
.
Wherefore
the
Mynystre
shall
What
meane
the
Ministre
ought
to
kepe
in
the
sacrament
.
wyth
a
wyse
and
reuerente
symplycytie
kepe
a
meane
betwene
,
and
reiectynge
all
those
superstycyons
and
peruerse
opynyons
,
shall
teache
that
twoo
thynges
in
the
Sacramente
,
muste
be
obserued
and
consydered
,
that
is
too
saye
,
the
sygne
or
earthelye
elemente
,
as
breade
and
wyne
,
wyth
the
outewarde
mynystratyon
,
and
the
thynge
whyche
by
the
sygne
is
represented
,
as
the
feloweshyp
of
Christes
churche
,
the
body
and
bloud
of
oure
Lorde
,
whyche
beyng
offered
for
vs
on
the
crosse
,
haue
recouered
vntoo
mankynde
,
the
loue
and
fauour
of
God
in
so
muche
that
we
be
nowe
made
,
thorowe
faythe
,
and
the
holye
spiryte
workynge
inwardely
,
the
members
and
heyres
of
Christe
,
partakers
of
euerlastynge
lyfe
,
and
of
all
the
benefytes
of
the
onelye
begotten
sonne
of
GOD
,
oure
sauynge
healthe
.
Wherefore
it
is
not
ynoughe
The
bare
sygnes
onely
〈…〉
ought
not
〈…〉
be
set
furt
〈…〉
to
the
p
〈…〉
for
the
Mynyster
too
preache
and
set
furthe
onely
the
bare
sygnes
,
neglectynge
the
verye
thynge
it selfe
,
as
thoughe
in
the
supper
of
the
Lorde
,
the
faythefull
shoulde
be
onelye
partakers
of
breade
and
wyne
,
as
on
the
contrarye
syde
,
it
is
too
muche
,
yf
he
subuertynge
vtterlye
the
sygnes
,
dothe
teache
thee
people
to
venerate
and
worshyppe
the
sygnes
,
for
the
thynges
sygnyfyed
by
theym
:
for
as
the
sygnes
and
tokens
oughte
circumspectlye
too
be
lymytted
,
soo
we
muste
haue
alwayes
a
greate
respecte
too
the
thynges
signyfyed
.
In
the
matter
therefore
of
the
Sacramente
,
The
chief
and
principal
thinges
in
the
matter
of
the
sacrament
must
b●
earnestlye
rehersed
and
se●
before
the
eye●
of
the
people
.
the
chyefe
and
pryncypall
thynges
therof
,
must
be
with
a
due
reuerence
set
furthe
and
commended
vnto
the
people
,
that
is
too
saye
:
the
heauenlye
and
gratuite
benetytes
of
god
,
wherwith
he
doth
ouerwhelme
vs
daily
&
hourely
vsing
in
the
meane
season
thys
outwarde
signe
,
as
a
certaine
token
and
testimony
of
hys
benefycence
and
lyberalytye
towarde
vs.
For
with
the
sygnes
as
wyth
vysyble
wordes
he
dothe
put
befoore
our
eyes
his
benefites
,
by
theym
testifyinge
and
declaryng
what
he
wyll
do
for
vs
,
if
we
come
vnto
him
,
with
adue
faith
Wherfore
it
is
most
necessarye
that
the
What
the
pastoures
are
bound
to
doo
when
the
congregation
goeth
aboute
to
celebrate
the
maundye
.
pastores
do
,
with
the
promise
of
God
,
&
swete
sentences
of
the
gospell
,
styrre
vp
the
fayth
of
the
congregation
,
when
they
go
aboute
too
celebrate
this
sacramente
,
for
without
fayth
,
the
sacramente
dothe
not
profyte
,
but
hurte
,
not
of
it selfe
,
nor
through
the
fault
of
the
faithful
minister
but
throughe
the
vnfaythfulnes
of
hym
that
receiue
it
.
Secondarelye
in
this
supper
,
that
people
must
be
exhorted
to
thankfulnes
,
to
laude
and
prayse
God
,
for
the
death
of
our
sauyoure
Iesu
Christe
.
For
Paule
sayth
:
as
often
as
ye
eate
of
thys
i
.
Cor
.
xi
,
chap
breade
,
and
drynke
of
this
cuppe
,
shewe
furthe
the
lordes
deathe
tyll
he
come
.
And
for
thys
cause
it
was
called
partely
Eucharistia
,
that
is
too
saye
:
thankes
geuyng
.
Moreouer
they
must
seriouslye
&
Why
the
lordes
supper
is
called
Euch
aristia
.
earnestly
inculcate
and
beate
into
the
heartes
of
the
people
,
charitie
,
loue
,
studye
of
concord
and
true
innocencie
.
Vntoo
the
which
thinges
,
the
sacrament
if
it
be
duely
ministred
,
dothe
in
a
maner
of
it selfe
,
moue
and
rauysshe
all
men
.
For
who
is
so
dul
,
and
without
vnderstanding
,
whiche
with
this
most
earnest
rehearsall
of
the
benefites
of
God
,
,
be
sydes
that
,
the
goodnes
of
Christe
,
with
a
visible
appearaunce
,
signe
and
token
,
beynge
put
before
hys
eyes
,
would
not
be
moued
too
thankefulnes
,
and
mutuall
beneficence
?
Who
would
not
kepe
him selfe
from
the
vncleannesse
of
this
worlde
,
when
he
seeth
and
heareth
that
he
is
made
a
membre
of
Iesu
Christe
?
Againe
▪
who
would
not
louingly
embrace
his
Christian
brethren
,
whome
he
heareth
also
too
be
the
lymmes
of
Christ
?
and
to
be
before
god
so
highly
estemed
,
that
he
gaue
hys
onely
begotten
sonne
,
too
suffer
deathe
for
The
Sacrament
is
a
test●monial
or
witnes
of
mutual
faith
&
loue
them
?
And
truely
the
sacramente
is
a
testimonyal
,
wherewyth
we
do
testyfye
a
mutuall
faythe
betwene
vs
,
and
are
in
a
maner
confederate
together
.
We
do
eat
all
of
one
breade
,
and
drynke
of
one
cup
The
bodye
and
bloude
of
Christe
dothe
fede
vs
all
to
euerlastyng
lyfe
.
We
are
all
quyckened
wyth
one
spirite
.
We
are
al
the
members
of
one
bodye
.
Therfore
we
ought
not
to
disagre
amonge
our selues
,
but
in
Iesu
Christ
to
loue
one
an
other
,
and
to
haue
al
one
mynde
,
and
one
fayth
.
Suche
thynges
dyd
the
Apostles
intreate
vpon
,
when
at
anye
tyme
they
dyd
minister
the
sacrament
of
the
bodye
and
bloud
of
Christ
,
without
any
subtyl
Whosoeuer
seketh
the
profyte
of
Chrystes
churche
,
must
ensue
&
folow
the
example
of
the
apostles
.
disputatyon
or
reasonyng
:
Whose
example
,
whosoeuer
seketh
the
profyte
of
the
congregation
of
god
,
he
shall
folowe
.
Al
his
intent
and
endeuoure
shall
be
that
the
churche
may
vnderstand
the
right
vse
&
institution
of
this
sacrament
,
and
flie
from
suche
curiouse
and
vaine
questions
,
onely
studying
to
be
,
throughe
faithe
,
partakers
of
the
thynge
sygnified
in
the
sacrament
:
That
therfore
the
commune
people
whyche
is
vnlearned
and
knoweth
not
the
tongues
,
maye
the
better
vnderstande
how
they
ought
to
receyue
thys
sacramente
,
all
superstitious
peruerse
opinions
,
beyng
vtterly
extirpated
and
banisshed
from
emong
the
faythful
subiectes
of
this
victoriouse
and
illustre
realme
I
haue
at
thys
presente
tyme
compyled
and
translated
out
of
Latin
into
English
the
sayinges
or
opinions
of
the
auncyente
faythfull
fathers
vpon
the
sacrament
of
the
boody
and
bloude
of
Christe
.
Wherby
al
men
may
learne
in
what
reuerence
this
sacrament
,
as
a
seale
of
the
lyuynge
god
,
ought
to
be
had
,
and
how
the
pure
The
pure
and
sincer
antyquitie
did
alwais
kepe
it selfe
with
in
the
inclosures
of
the
word
of
god
,
in
the
matter
of
the
sacramentes
.
The
antichristes
do
treade
doun
the
ordinaunces
of
Christ
that
theyr
vngodly
inuentions
,
&
dremes
may
be
set
vp
.
and
syncere
antiquitie
,
did
kepe
it selfe
alwayes
within
the
limites
and
bondes
of
the
sacred
scriptures
and
worde
of
God
beyng
in
this
poynte
farre
from
the
impietie
and
vngodlines
of
our
antichristes
whych
treading
vnder
fete
,
the
institutyon
and
ordynaunce
of
our
sauyour
Iesu
Christe
,
the
eternall
wisedome
of
the
heauenly
father
,
did
studye
for
naughte
else
but
to
set
vp
their
owne
inuentions
and
dreames
:
Wherwith
the
myndes
of
many
men
are
so
intoxicated
and
poysoned
that
it
is
almoste
impossyble
to
cure
and
heale
them
.
But
I
trust
that
when
they
haue
read
this
small
treatye
,
whych
contaynethe
the
myndes
of
the
olde
doctours
which
almoste
all
,
were
by
and
by
after
the
apostles
,
beyng
faythfullye
translated
for
theyr
erudition
into
their
mother
tongue
,
they
(
I
meane
them
which
of
ignoraunce
,
and
not
of
malyce
do
erre
,
wil
be
the
more
ready
to
forsake
theyr
blynd
error
,
and
to
folow
&
embrace
the
truthe
which
our
most
soueraigne
lord
,
the
King
&
his
honorable
counsail
hath
set
furthe
.
And
now
because
that
I
do
know
that
youre
mastership
hath
bene
alwaies
a
louer
of
the
truth
,
and
a
hater
of
superstition
,
and
vngodlines
euer
,
as
a
valiaunt
champione
of
the
lord
,
with
the
sweard
of
the
spirit
,
whiche
is
gods
word
,
defending
the
veritye
,
to
that
vtter
ouerthrowing
&
subuersion
of
al
vngodly
errors
,
which
with
the
vehement
&
godly
spirit
of
such
worshipful
men
,
as
your
mastership
is
,
being
plucked
vp
by
the
rootes
,
without
any
doubte
,
the
kyngdom
Vngodlye
errours
beynge
plucked
vp
bi
the
rootes
,
Antichristes
kyngdom
can
stand
no
longer
.
of
Antichriste
,
can
not
stand
no
longer
,
but
vanish
away
as
the
mist
,
with
the
beames
of
the
bright
shining
sonne
:
I
haue
thought
expedient
and
mete
to
dedicate
this
litle
work
vnto
you
,
in
token
of
gratitude
&
due
beneuolence
toward
your
mastership
,
beseching
moste
mekely
,
that
ye
of
your
wont
goodnes
&
facilitie
vouchsafe
to
accept
this
my
rude
labour
.
Herafter
wyl
I
set
furth
better
thinges
,
in
youre
masterships
name
,
with
the
grace
of
the
lyuing
god
.
Who
of
his
infinite
mercifulnes
preserue
your
good
mastership
,
&
mi
good
Lady
,
your
trew
louynge
spouse
&
wife
,
and
with
his
holy
spirit
so
rule
and
guide
your
hertes
in
all
your
affayres
,
that
what
so
euer
ye
thynke
or
do
,
may
be
to
the
glorye
of
god
,
and
saluation
of
youre
soules
.
Amen
.
¶
To
the
christen
reader
,
Ihon
Veron
wissheth
health
of
bodye
and
soule
,
from
the
heauenly
father
,
throughe
oure
lord
Iesu
Chryste
.
BEfore
that
I
procede
anye
farther
,
good
christen
reader
,
thou
shalt
vnderstand
that
the
holy
fathers
of
that
auncient
&
primitiue
church
do
in
manye
places
of
their
writinges
,
cal
this
Sacramente
the
bodye
and
bloude
of
oure
Lorde
and
sauyoure
Iesu
Christe
.
Whyche
thynge
verelye
they
dyd
,
notte
because
that
they
had
anye
suche
carnall
opynyon
in
them
as
is
nowe
amonge
a
greate
sorte
of
learned
menne
,
and
greate
Clarkes
,
but
because
that
they
beynge
thorowelye
exercysed
in
the
holye
and
sacred
Scriptures
of
the
Byble
,
had
learned
,
that
the
Sacramentes
of
holye
thynges
,
dyd
take
the
names
of
the
verye
selfe
same
thynges
,
whereof
they
are
Sacramentes
.
Augu
.
ad
Bon●facium
.
Gene
,
xvii
.
cha●
Fyrst
,
they
had
read
that
the
sacrament
of
circumsitiom
,
was
called
,
Pactum
siue
foedus
domini
in
the
couenaunt
of
the
lord
.
Which
thing
t
was
not
the
very
couenant
in
dede
:
but
a
signe
,
token
,
sacrament
&
memorial
of
the
couenaunt
that
was
betwene
god
and
Abraham
.
Again
,
how
that
Iacob
did
cal
the
altare
that
he
had
builded
vnto
the
lord
,
Deum
Bethel
,
the
God
of
Bethel
,
and
the
place
where
he
wrastled
with
Genes
.
xxviii
.
Chapi
.
&
xxxii
.
Chapiter
.
the
aungel
.
Phuiel
seu
Phaniel
,
the
face
of
god
.
Now
(
as
I
suppose
)
noo
man
wyll
iudge
or
thinke
,
except
he
were
without
al
humain
vnderstanding
,
that
the
same
heap
of
stones
which
Iacob
had
gathered
together
,
was
the
God
of
Bethel
,
or
the
place
where
he
wrastled
with
the
angel
,
was
the
face
of
god
in
verye
dede
.
But
whye
are
they
so
called
thē
?
Verelye
that
the
name
itself
might
put
men
in
remembraune
of
the
thing
that
by
thē
was
signified
&
betokened
Euen
as
afterwardes
,
when
the
children
of
Israel
wer
deliuered
out
of
Egipt
,
the
pascal
lambe
(
which
was
a
sacrament
most
reuerently
kept
alwaies
emong
the
Iues
)
was
called
Pesac
,
id
est
transitus
domini
,
the
lordes
passeouer
,
that
they
hearinge
this
Exod
.
xi
.
Cha
word
,
passeouer
might
immediatly
cal
in
to
their
remembraunce
,
the
innumerable
benefites
of
their
mighty
&
omnipotent
sauiour
.
Which
passing
by
throughe
the
land
of
their
enemies
,
did
slaye
al
the
firste
born
of
Egipt
,
&
so
with
a
mighty
&
stretched
furth
arme
,
did
bring
them
safe
thorow
the
red
sea
,
from
al
misery
,
wretchednes
&
thraldom
,
into
a
land
that
floweth
with
milke
&
hony
,
And
verelye
when
the
lambe
was
once
selected
,
chosen
&
taken
out
of
the
flocke
,
and
applied
to
the
holy
vse
that
god
,
by
hys
seruaunte
Moises
,
had
before
theyr
deliueraunce
out
of
Egipte
instituted
and
ordeined
,
it
was
noo
more
called
a
lambe
,
but
the
passeouer
of
the
lorde
Which
phrase
&
maner
of
speaking
,
all
the
auncyente
fathers
and
prophetes
of
the
old
Testament
,
did
vse
alwayes
in
theyr
sermons
and
writynges
.
And
our
Lorde
Iesus
Christ
,
the
euerlastinge
wisedome
of
god
the
father
,
did
confirme
the
same
,
when
he
did
institute
and
ordaine
the
sacrament
of
his
death
and
passyon
vntoo
vs
,
callynge
the
sacramente
of
his
bodye
&
bloud
,
by
the
very
name
of
those
most
holy
and
sacred
thinges
,
which
by
it
are
signified
.
That
when
in
the
celebratyon
of
the
holy
misteries
,
we
doo
heare
these
wordes
.
This
is
my
bodye
,
and
this
is
my
bloud
,
Marke
well
good
reader
the
analogie
of
the
old
&
new
sacraments
,
for
he
the
saith
of
the
lamb
,
This
is
the
passeouer
of
the
lord
,
which
this
night
shal
passe
by
,
doth
say
also
of
the
bread
,
This
is
my
body
,
which
shal
be
deliuered
for
you
,
we
by
&
by
put
before
our
eies
that
most
precious
body
,
which
so
pitiously
on
that
crosse
,
was
broken
for
vs
,
&
also
his
most
holy
&
sacred
blud
which
with
the
handes
of
the
vngodlye
,
wasshed
for
our
sinnes
,
wherfore
(
as
I
haue
said
before
of
the
lambe
)
when
the
bread
&
wine
,
is
by
the
true
and
faithful
ministers
preaching
&
anunciatyng
the
lordes
death
and
passion
vnto
the
christen
people
,
applied
vnto
that
thing
which
our
sauioure
hath
ordeyned
,
it
is
no
lenger
called
bread
and
wine
(
though
in
some
places
of
the
scriptures
we
fynd
that
both
Luke
&
Paule
do
cal
it
bread
,
&
the
cup
)
but
the
bodye
and
bloud
of
our
lord
:
and
for
this
cause
doth
S.
Paul
say
:
he
that
eateth
of
thys
bread
,
&
drinketh
of
this
cup
vnworthely
,
shal
be
gylty
of
the
body
&
bloud
of
the
lord
.
As
if
he
should
say
:
he
that
regardeth
not
the
purpose
,
for
the
which
,
Christ
did
institute
this
sacramente
,
which
commeth
not
vnto
it
with
a
spiritual
hunger
,
to
eate
throughe
faith
his
very
body
,
and
with
a
spirituall
thirst
,
to
drinke
through
faith
,
hys
verye
bloud
which
by
the
breade
&
wyne
,
are
represented
,
he
that
doth
not
put
away
al
malice
,
rancor
,
&
vncharitablenes
from
hys
hert
,
&
study
to
vnitie
,
loue
,
and
concorde
which
by
this
mistical
breade
is
betokened
vnto
vs
,
he
that
doth
not
come
vnto
this
feast
&
banket
with
a
mery
hert
,
geuing
god
herty
thankes
,
for
our
delyueraunce
out
of
synne
,
he
which
dothe
not
much
more
eat
the
death
of
the
lord
in
his
hert
,
then
the
bread
with
his
mouth
,
is
giltye
of
the
body
and
bloud
of
the
lorde
and
so
he
doth
eate
and
drinke
his
owne
dampnation
,
because
he
maketh
no
difference
of
the
lordes
body
,
that
is
to
say
,
putteth
no
difference
betwene
this
eatinge
&
other
eating
,
which
serueth
onelye
for
the
bealy
,
where
as
this
eating
was
instituted
&
ordained
to
serue
the
soule
&
inward
man
.
And
therfore
he
that
abuseth
it
to
that
flesh
,
eateth
&
drinketh
his
owne
dampnatyon
,
and
commeth
vnworthely
to
the
banket
where
the
sacramente
of
Christes
bodye
,
is
eaten
,
yea
,
where
the
body
of
the
lord
is
eaten
,
not
carnally
with
the
rethe
and
bealy
:
but
spiritually
with
hearte
,
faith
,
and
spirite
.
These
phrases
,
I
saye
,
and
maner
of
speaking
do
the
holye
fathers
vse
many
times
,
when
they
do
intreat
vpon
this
sacrament
,
which
at
the
first
sight
,
maye
seme
to
avow
the
bodely
and
carnal
presence
of
Christ
,
in
the
sacrament
&
holye
supper
,
but
if
they
be
wel
pondered
,
men
shal
sone
perceiue
&
vnderstand
howthei
ought
to
be
taken
.
For
it
is
the
custome
&
vse
of
the
auncient
doctors
,
when
they
speake
of
the
sacrament
&
outwarde
eating
,
to
apply
vnto
the
sacrament
&
outward
eating
,
the
frutes
,
profites
,
&
conditions
of
the
spiritual
&
inward
eatinge
,
&
also
of
the
thing
it self
,
which
by
the
sacrament
is
signified
.
Because
that
in
a
faithful
man
,
thei
are
so
ioyntly
ioined
,
that
the
one
is
neuer
without
that
other
:
As
by
example
we
say
that
god
died
&
suffered
for
vs
,
&
yet
the
godhead
of
Christ
,
by
the
which
part
onely
he
is
called
god
,
dyd
neuer
suffer
.
But
because
that
the
godhead
is
so
anexed
with
the
manhod
,
that
they
both
make
but
one
person
,
it
is
said
that
god
suffered
for
vs
Which
thing
,
if
it
be
wel
loked
vpon
,
considered
&
weied
,
shal
be
fonde
to
be
an
abused
&
an
vnpropre
speache
,
&
yet
neuertheles
,
it
may
wel
be
vsed
,
if
men
vnderstand
what
is
meant
therby
.
A
very
like
example
haue
we
in
the
thirde
of
Ihon
.
Where
Christ
saith
,
no
man
ascendeth
in
to
heauen
,
but
he
that
descendeth
from
heauen
the
son
of
man
which
is
in
heauen
.
Mark
&
vnderstand
:
this
scripture
doth
say
&
testifye
,
that
the
sonne
of
manne
was
then
in
heauen
,
when
he
spake
these
wordes
,
vnto
Nicodemus
,
here
vpon
earth
,
whiche
thing
al
wisemen
do
graunt
that
it
was
spoken
.
propter
vnitatem
personae
,
that
is
too
say
,
for
the
vnitie
of
that
person
.
For
though
his
godhead
were
in
euery
place
at
that
time
,
yet
was
not
his
manhod
,
by
the
whiche
he
is
called
the
sonne
of
man
,
in
heauen
at
that
time
:
And
yet
Christ
said
that
it
was
in
heauen
for
his
vnitie
of
the
person
.
For
hys
godhead
was
in
heauen
,
&
because
that
the
godhead
&
manhode
do
make
one
person
therfore
that
was
adscrybed
vnto
the
manhode
,
which
was
verified
vpon
the
godhed
But
now
by
the
sacrament
of
baptisme
we
wil
make
this
our
matter
more
manifest
&
plain
.
In
this
sacrament
(
I
meane
baptisme
)
the
inward
working
of
the
holy
gost
,
is
euer
in
the
faithful
persons
,
annexed
vnto
the
outward
ceremonies
:
Therfore
sometime
the
fruicte
of
the
inwarde
baptisme
is
adscribed
vnto
the
outward
worke
,
&
so
the
scripture
vseth
to
speake
of
the
outward
baptisme
,
as
though
it
wer
the
inward
,
that
is
to
say
,
the
holy
gost
.
And
therfore
S.
Paul
doth
saye
,
that
we
are
buryed
with
Christ
,
through
baptisme
,
&
yet
the
outward
baptisme
did
but
signify
this
buryal.
And
again
Paul
doth
say
,
as
mani
as
are
baptised
,
haue
put
Christ
vpon
them
And
yet
in
dede
our
outward
baptisme
,
doth
but
signify
that
we
haue
put
Christ
vpon
vs
:
But
by
that
inward
baptisme
,
whyche
is
the
water
of
life
,
&
the
spirit
of
god
we
haue
in
dede
put
hym
on
,
we
liue
in
him
,
&
he
in
vs.
Which
thyng
truely
cannot
be
verified
of
that
outward
baptisme
in
thē
,
which
do
not
receiue
it
with
faith
.
For
vnto
them
it
is
but
a
bare
sygne
,
wherof
they
get
no
profit
,
but
damnation
.
And
verely
so
it
is
of
the
sacrament
&
holy
supper
of
our
lord
.
For
in
it
the
scripture
&
all
the
auncient
doctors
do
adscribe
vnto
the
outward
worke
&
ceremony
,
which
is
onely
true
in
that
inward
veritie
.
For
they
onely
eat
that
flesh
of
the
lord
,
&
drinke
his
bloud
not
carnally
with
teth
&
mouth
:
but
spiritually
with
faith
.
which
dwel
in
Christ
,
and
in
whom
Christ
dwelleth
:
The
veritie
it selfe
saying
:
he
that
eateth
my
flesshe
,
&
drinketh
my
bloud
,
dwelleth
in
mee
,
&
I
in
hym
.
Thus
ye
may
se
,
how
the
holy
fathers
of
the
auncient
&
old
church
ought
to
be
vnderstanded
in
this
matter
of
the
sacramente
&
supper
of
the
lord
.
Which
thei
do
cal
Eucharistiam
,
a
thankes
geuing
,
because
that
by
it
the
faithful
&
godly
,
are
moued
too
geue
high
&
immortal
thankes
vnto
god
,
their
heauenly
father
,
for
the
death
of
his
onely
begotten
son
,
Iesu
Christ
.
Sometime
Sinaxin
,
that
is
to
say
,
a
charitable
comming
together
of
the
faithful
,
vnto
thys
holy
maundy
&
feast
of
euerlastinge
life
.
And
otherwhiles
a
sacrifice
,
because
that
as
Chrisostom
saith
,
it
is
a
memorial
of
the
omnisufficient
sacrifice
,
ones
for
euer
offered
in
the
altare
of
the
crosse
.
Yea
the
very
missaries
(
that
truth
compelling
thē
to
the
same
)
do
cal
it
the
mystery
of
faith
,
&
the
sacrifice
of
laude
and
praise
.
These
thinges
therfore
,
good
chrysten
reader
,
thou
shalte
depely
prynte
in
thy
mind
&
memory
,
that
thou
maieste
herafter
withstand
the
enemies
of
the
truth
,
which
euery
where
do
bost
&
crake
,
that
the
holy
doctors
do
stand
&
make
for
thē
,
where
as
yf
they
be
wel
vnderstanded
,
they
do
all
againste
them
.
For
that
whiche
they
doo
brynge
out
of
Cipryan
and
Ambrose
,
all
godly
learned
men
do
agre
,
that
they
they
were
not
Cipryans
nor
Ambroses
workes
,
but
workes
falsly
adscribed
vnto
them
,
by
such
false
antichristes
as
intended
to
bryng
in
this
erromus
,
doctryne
into
the
churche
of
Christe
.
Therfore
let
no
such
sayinges
moue
thee
,
but
sticking
to
the
spirit
which
quickeneth
,
studye
with
al
thy
endeuour
,
to
be
made
one
body
with
our
head
,
Iesu
Christ
,
which
in
his
glorified
body
,
sitteth
on
the
right
hand
of
god
the
father
,
tyl
his
enemyes
be
made
hys
fote
stole
.
As
for
my
parte
,
I
wil
daily
&
hourely
beseche
that
almighty
lorde
,
the
father
of
al
mercy
and
comfort
,
whyche
did
send
his
onely
begotten
sonne
,
Iesu
Christ
into
this
world
,
with
al
plenitude
of
heauenly
doctrine
,
bidding
vs
to
hear
him
,
as
his
welbeloued
son
,
that
he
vouchesafe
with
his
spirit
,
to
kindle
▪
rauishe
and
inflame
our
heartes
,
to
the
feruente
loue
of
his
doctrine
onely
,
that
so
with
one
faith
and
one
consent
,
reiecting
the
dreames
&
doctrines
of
men
,
we
maye
fede
oure
soules
with
the
heauenly
fode
of
the
Scriptures
and
worde
of
god
.
To
whom
be
prayse
glory
and
honour
for
euer
.
Amen
.
¶
August
.
in
the
.xxvi.
treatie
vpon
Ihon
.
HOw
manye
do
receiue
of
the
altare
,
and
dye
?
yea
,
by
receauing
do
incurre
death
?
Wherfore
the
apostle
i
.
Cor
.
xi
.
cha
saith
:
He
doth
eate
&
drinke
hys
owne
dampnation
.
For
the
morsel
of
the
lorde
,
was
poyson
vnto
Iudas
,
and
yet
he
did
receiue
it
,
&
when
he
had
receiued
it
,
the
enemy
did
entre
into
hym
.
Not
because
that
he
had
receiued
any
euil
thyng
:
but
because
that
he
being
wicked
,
did
receiue
it
wickedly
.
Marke
ye
therefore
brethren
.
Eate
ye
thys
spirytuall
bread
,
spiritually
.
Bring
innocencie
of
life
,
to
the
altare
.
Though
your
sinnes
be
daily
&
quotidian
,
Let
noo
man
come
to
the
lordes
table
excepte
he
repente
truely
.
let
not
them
be
deadly
.
Before
that
ye
come
too
the
altare
,
take
ye
hede
what
ye
saye
.
And
forgeue
vs
oure
trespaces
,
as
we
forgiue
them
that
trespace
against
vs.
Dost
thou
forgiue
?
it
shal
be
The
lorde
cannot
be
deceyued
of
any
man
.
forgiuen
vnto
the
.
Come
boldelye
,
it
is
bread
,
and
not
poyson
.
But
se
whether
thou
doste
forgeue
or
not
,
for
if
thou
doest
not
forgiue
,
thou
makest
a
lye
,
and
liest
vnto
him
,
whom
thou
canst
not
beguyle
.
Thou
mayest
make
a
lie
vnto
god
,
but
thou
canst
not
God
knoweth
the
tames
and
heartes
of
men
.
deceiue
god
.
He
knoweth
what
thou
doest
:
He
seeth
thee
within
,
he
examyneth
the
within
,
he
loketh
vpon
thee
wythin
,
he
iudgeth
thee
within
,
he
doth
either
condempne
or
rewarde
the
within
.
Therfore
the
fathers
of
them
,
that
is
to
saye
wycked
fathers
of
the
wycked
,
murmuring
fathers
,
of
murmurers
.
(
For
we
do
not
reade
,
that
euer
Murmuring
is
one
of
thee
gretest
sinnes
against
god
.
the
lord
was
so
greuously
offended
with
any
thing
,
as
with
murmuring
against
God
)
the
lorde
willing
to
shew
that
they
were
the
chyldren
of
suche
,
beganne
with
them
,
after
this
maner
:
what
doo
ye
murmure
emonge
you
,
O
ye
murmurers
,
chyldren
of
murmurers
.
Your
fathers
did
eate
Manna
in
the
deserte
,
and
are
dead
.
Not
because
that
Manna
was
euyll
,
but
because
that
they
dyd
eat
it
wickedly
.
This
is
the
breade
whyche
commeth
doun
from
heauen
.
Manna
did
Manna
was
a
figure
of
Christ
,
the
heauenly
breade
The
sacramentes
of
the
old
&
new
testament
did
differre
in
signes
,
but
in
the
thing
which
is
signyfyed
they
be
al
one
i
.
Corinthi
.
x
.
signify
this
bread
,
the
altar
did
signify
this
breade
.
They
were
sacramentes
,
and
dyd
dyffer
in
signes
,
but
in
the
thing
,
whyche
is
signified
,
they
be
al
one
.
Hear
the
Apostle
:
For
I
wyl
not
that
ye
be
ignoraunt
,
brethren
,
that
our
fathers
were
all
vnder
the
cloude
,
and
went
al
thorow
the
Sea
,
and
were
all
baptized
by
Moses
,
in
the
cloud
,
and
in
the
sea
,
and
al
dyd
eate
one
spiritual
meate
:
Euen
the
same
spirytuall
meate
,
albeit
,
an
other
bodely
meat
.
For
they
didde
eate
Manna
,
&
we
do
eate
an
other
thing
.
But
they
did
eate
the
same
spiritual
,
that
we
do
:
but
our
fathers
,
vnto
whome
we
are
like
,
and
not
theirs
.
Moreouer
,
he
saith
,
&
they
did
drynke
all
one
spiritual
drinke
,
thei
dranke
one
thinge
,
and
we
an
other
.
But
the
was
in
the
outward
apperaunce
which
neuertheles
did
signifye
the
selfe
same
thing
spiritually
.
And
how
did
thei
drinke
al
one
drinke
?
sayth
the
apostle
:
They
did
drinke
of
the
spiritual
rocke
that
foloweth
thē
,
and
the
rocke
was
Christe
.
Thereof
haue
we
bread
,
thereof
haue
we
drinke
.
The
rocke
was
Christ
,
in
signe
and
fygure
,
now
is
that
very
true
Christ
in
the
word
,
&
in
the
flesh
And
how
did
they
drinke
?
The
rocke
was
twise
smitten
with
the
Exod
.
vii
.
cha
.
rod
.
The
twise
smiting
,
did
sygnifie
the
two
peces
of
the
crosse
This
is
therefore
the
breade
that
commeth
downe
from
heauen
,
wherof
yf
any
man
dothe
eate
,
It
must
be
a
spiritual
eatynge
.
he
shal
not
dye
:
But
he
that
pertayneth
to
the
vertue
of
the
sacramente
,
not
hee
that
partayneth
to
the
visyble
sygne
.
He
the
eateth
inwardly
,
and
not
outewardly
.
He
that
eateth
with
his
hert
,
not
he
that
presseth
with
hys
tethe
.
Manna
came
downe
from
heauen
:
But
Manna
was
a
shadowe
,
and
thys
is
a
veritie
.
Augustine
,
vpon
the
wordes
of
Christe
,
the
.lxiii.
Sermon
.
¶
Moste
dere
beloued
,
we
be
i
.
Ihon
.
iii
cha
the
chyldren
of
God
,
by
grace
,
by
faythe
,
by
the
Sacramente
,
by
the
bloude
of
Christe
,
by
the
redemptyon
of
oure
sauyoure
,
we
are
the
chyldren
of
GOD
:
It
didde
not
yet
appeare
what
we
shall
be
.
We
know
that
when
he
doth
appere
,
we
shall
be
lyke
vnto
him
.
For
we
shall
se
hym
,
euen
as
he
is
.
Lo
,
to
what
thing
Spirituall
meate
is
not
minysshed
.
we
are
nourisshed
,
to
receiue
&
eate
,
and
yet
notwithstandyng
that
thing
which
is
eaten
,
is
not
minisshed
,
wheras
he
that
doth
eate
is
quickened
.
Other
meat
though
in
eating
it
quickeneth
the
bodye
,
yet
when
it
is
eaten
it
is
mynysshed
:
But
when
we
shall
begynne
too
eate
ryghteousenes
,
too
eate
wysedome
,
to
eate
that
immortal
meate
,
both
we
shall
be
quyckened
,
and
the
meate
not
mynysshed
.
Yf
some
excellente
meate
were
praysed
vntoo
thee
,
whyche
thou
shouldest
Agaynst
thys
holy
supper
we
muste
prepare
our
soules
&
not
our
bealyes
.
eate
at
thy
diner
,
thou
woldeste
prepare
thy
bealye
,
nowe
God
is
praysed
vntoo
the
,
prepare
thy
soule
.
¶
Augustine
,
vpon
the
wordes
of
the
apostle
,
the
second
Sermon
.
¶
When
he
therfore
,
betakyng
vnto
vs
suche
meate
and
suche
Ihon
.vi.
Cha
drynke
,
did
saye
,
excepte
ye
eate
my
flesh
,
and
drinke
my
bloude
,
ye
shal
not
haue
life
in
you
.
Did
any
other
thē
life
it selfe
,
speake
these
wordes
of
lyfe
?
But
it
wil
be
death
vntoo
that
man
,
&
not
life
,
that
thinketh
life
to
be
a
lyer
.
His
disciples
wer
offended
,
not
all
,
but
many
:
saying
to
themselues
.
This
is
an
harde
saying
who
can
heare
it
?
What
meaneth
thys
?
Doth
thys
offende
you
?
Do
ye
thinke
that
I
wyll
make
partes
of
this
body
,
&
cut
in
sunder
my
membres
,
&
geue
them
vnto
you
?
What
,
yf
ye
do
Christ
coulde
not
be
consumed
.
se
the
sonne
of
man
,
ascendynge
where
he
was
before
?
Truely
,
he
that
ascendeth
wholl
,
can
not
be
consumed
.
Therefore
he
dydde
both
geue
vnto
vs
an
wholsom
refection
of
his
body
,
and
of
his
bloud
,
and
also
did
brieflie
assoil
that
hard
question
of
his
wholnes
.
Let
them
eate
thē
,
that
do
What
is
too
eate
that
spirituall
meate
&
drinke
that
spirituall
drinke
.
eate
,
and
drinke
that
do
drinke
let
them
hunger
and
thirst
.
Let
them
eate
lyfe
,
let
them
drynke
lyfe
.
That
eating
is
a
refection
in
dede
,
and
yet
thou
art
so
refectyoned
,
that
thou
canste
not
lacke
,
wherof
to
be
refectioned
.
What
other
thing
here
,
is
it
to
drinke
,
but
too
lyue
?
Eate
lyfe
,
drinke
lyfe
,
and
thou
shalt
haue
life
,
&
yet
the
life
is
whole
.
But
that
wyl
be
,
that
is
too
saye
,
the
body
and
bloud
of
Christe
,
shall
be
lyfe
vnto
euery
man
,
yf
that
which
is
taken
visibly
in
the
sacrament
,
be
eaten
and
dronken
spiritually
in
the
veritie
it selfe
.
For
we
haue
herd
the
lord
say
:
It
is
the
spirit
that
quickeneth
the
flesshe
profiteth
nothinge
.
Ihon
.vi.
cha
The
wordes
that
I
haue
spoken
vnto
you
,
are
spirite
&
lyfe
.
Augustine
,
in
the
.xxi.
boke
of
the
citie
of
God
,
and
.xv.
Chapiter
.
¶
This
is
the
bread
that
commeth
downe
from
heauen
,
if
any
man
eateth
of
it
,
he
shall
not
Ihon
.vi.
cha
die
.
I
am
the
liuely
breade
that
commeth
downe
from
heauen
,
if
anye
manne
doth
eate
of
this
bread
,
he
shal
liue
for
euer
.
Not
without
a
cause
,
it
is
asked
how
it
ought
to
be
taken
.
And
from
them
truely
,
vnto
whom
we
answere
nowe
,
they
vnto
whome
we
shall
aunswere
hereafter
do
take
away
thys
vnderstanding
These
be
they
that
promyse
thys
delyueraunce
,
not
to
all
theym
that
haue
receiued
the
Sacrament
of
baptisme
,
&
of
the
body
of
Christ
:
but
too
the
catholyke
onely
,
though
they
liue
wickedly
.
For
(
say
thei
)
they
do
not
onely
eat
in
the
sacrament
or
sacramentally
:
but
in
very
dede
,
the
body
of
Christ
,
and
that
because
that
they
are
in
his
body
,
of
the
which
body
,
the
apostle
saithe
:
Thoughe
i
.
Corin
.
x
we
be
many
,
we
be
one
bread
,
&
one
body
.
Ergo
,
he
which
is
in
the
vnitie
of
his
body
(
that
is
to
say
,
in
the
knot
of
the
membres
of
Christ
)
Who
be
the
trewe
eaters
.
of
the
which
body
the
faithfull
in
their
communion
,
are
wonte
to
receiue
the
sacrament
,
we
oughte
(
I
say
)
verely
to
esteme
,
that
he
doth
eat
the
body
of
Christe
,
and
drinke
his
blud
.
And
by
this
,
he
ritikes
&
scismatikes
being
deuided
from
the
vnitie
of
thys
body
,
maye
receiue
that
selfe
same
sacrament
:
but
not
holsom
&
profitable
vnto
them
,
but
rather
noisom
&
hurtful
,
Whereby
they
shal
the
sooner
be
condemned
,
or
the
later
be
delyuered
.
For
they
are
not
in
that
knot
&
bonde
of
peace
,
Peace
&
vnite
is
expressed
in
the
sacrament
.
which
is
expressed
in
this
sacramente
.
¶
In
that
same
Chapiter
.
¶
He
that
eateth
my
flesh
,
and
drinketh
my
bloud
,
dwelleth
in
mee
,
and
I
in
him
.
He
sheweth
what
is
to
eat
,
not
sacramental
lye
,
but
in
very
dede
the
bodye
of
Christ
,
&
to
drinke
his
bloud
.
For
that
is
to
dwell
in
Christe
,
that
Christ
may
dwel
in
vs
,
for
Vnitie
&
loue
onely
dothe
fede
vpon
the
body
&
bloud
of
Christe
.
he
dyd
speake
thys
thynge
,
asthough
he
should
say
:
he
whych
dwelleth
not
in
me
,
and
in
whom
I
do
not
dwell
,
let
him
not
saye
or
thinke
that
he
eateth
my
body
,
or
drinketh
my
bloud
.
They
do
not
therfore
dwell
in
Christ
which
are
not
his
lymmes
,
but
they
are
not
his
limmes
,
which
make
theym selues
the
membres
of
an
harlotte
.
¶
Augustine
vpon
Ihon
.xxvi.
treatye
.
¶
He
that
eateth
my
flesh
,
and
drinketh
my
bloud
,
dwelleth
in
me
,
and
I
in
him
.
This
is
therfore
By
these
wordes
ye
may
se
that
the
sacrament
is
not
the
very
body
of
Christ
else
the
wicked
which
dwelleth
not
in
Christ
shuld
eate
his
fleshe
to
eate
that
meate
,
and
too
drinke
that
drinke
,
too
dwell
in
Christ
,
and
to
haue
Christ
dwelling
in
him
.
And
by
this
,
he
that
dwelleth
not
in
Christe
,
and
in
whom
Christ
doth
not
dwel
,
without
doubt
,
he
doth
neither
eate
the
flesh
of
Christe
spirituallye
,
nor
drinke
his
bloud
,
though
he
doth
carnally
and
visibly
presse
with
hys
teth
,
the
sacrament
of
the
body
and
bloud
of
Christe
.
¶
Augustine
the
.xxvii.
treatie
,
and
.vi.
Chapiter
of
Ihon
.
¶
And
he
did
expound
the
maner
of
the
distributyon
of
thys
hys
gift
,
how
he
shuld
giue
hys
flesh
to
eate
,
saying
:
He
that
eateth
my
flesshe
.
&c.
This
is
a
token
,
that
he
hath
eaten
&
dronke
The
trewe
waie
to
eate
the
bodye
of
Christe
yf
he
dwel
,
and
be
dwelled
with
all
,
yf
he
dothe
inhabite
,
and
be
inhabyted
,
yf
he
doth
stycke
fast
vntoo
,
and
be
not
forsaken
.
He
hath
therefore
taught
and
warned
vs
,
wyth
these
mistical
wordes
,
that
we
shoulde
be
in
hys
body
and
members
,
vnder
him
as
oure
heade
,
eatyng
his
flesh
and
not
forsakynge
the
vnytye
of
hys
bodye
.
If
ye
se
the
son
of
man
ascending
where
he
was
before
.
¶
What
is
thys
?
with
these
wordes
he
dothe
assoile
thē
,
whom
he
knewe
:
Wyth
these
wordes
he
doth
declare
&
shew
wherefore
they
wer
offended
,
with
these
wordes
truly
,
if
they
mought
haue
vnderstanded
.
For
they
thought
that
he
shuld
erogate
and
part
his
body
emonge
them
:
But
he
Why
the
ieues
were
offended
.
sayth
,
that
he
shall
ascende
into
heauen
whole
:
When
ye
shall
se
the
sonne
of
manne
ascendynge
where
he
was
before
:
Then
truly
ye
shal
se
that
he
doth
not
distribute
his
body
,
after
the
maner
that
ye
thynke
.
Verelye
ye
The
grace
of
god
can
not
be
consumed
shall
vnderstand
that
his
grace
is
not
consumed
wyth
tethe
.
Augustine
.ii.
quinquage
.
rcviii
.
Psalme
¶
When
the
Lorde
did
betake
thys
vnto
vs
,
he
had
spoken
of
hys
flesshe
,
and
sayde
:
Excepte
a
manne
dothe
eate
my
flesshe
,
he
shall
not
haue
in
hym
,
lyfe
euerlastynge
.
And
he
sayde
,
the
wordes
that
I
haue
spoken
vnto
The
natura●
body
of
chri●
is
not
eaten
nor
his
blou●
dronken
.
you
,
are
spiryte
and
life
.
Vnder
stande
ye
spiritually
,
that
whiche
I
haue
spoken
vnto
you
.
Ye
shall
not
eate
this
body
whiche
ye
se
,
nor
drinke
the
bloud
whiche
they
shal
shede
,
that
shal
crucifie
me
.
¶
Augustine
in
the
third
boke
of
the
Chrysty
an
doctryne
.
¶
Excepte
ye
eate
the
flesshe
of
the
sonne
of
man
,
&
drynke
hys
bloude
,
ye
shall
not
haue
lyfe
in
you
.
He
semeth
to
commaunde
To
eate
,
is
to
be
partaker
of
the
passion
of
Christe
.
a
foule
and
wicked
thing
.
Therfore
it
is
a
figure
,
commaundinge
vs
to
be
partakers
of
the
lordes
passion
,
and
to
printe
in
our
memory
swetly
,
that
his
flesh
was
crucifyed
and
wounded
for
vs.
¶
In
the
decrees
of
penaunce
,
the
seconde
distinction
vpon
charitie
and
loue
,
these
wordes
of
S.
Augustin
are
founde
.
¶
Also
the
lorde
.
I
am
the
lyuely
bread
that
came
doune
from
heauen
,
if
any
man
doth
eate
of
this
bread
,
he
shal
lyue
for
euer
He
therfore
that
doth
not
lyue
for
euer
,
did
neuer
eat
this
liuely
breade
.
But
he
that
hath
not
eaten
,
dyd
not
beleue
in
hym
.
For
this
is
to
eate
,
that
lyuelye
To
beleue
in
Christ
is
to
eate
his
body
and
to
drinke
his
bloude
.
breade
,
to
beleue
in
Christ
,
that
is
to
say
,
with
loue
,
to
sticke
fast
vnto
Christe
.
Sith
therefore
the
the
wicked
dyd
not
beleue
,
he
did
not
eate
hym
,
and
so
he
dyd
wante
the
faith
of
the
Christians
wherby
onely
sinnes
are
remitted
.
¶
Augustine
,
vpon
the
wordes
of
the
lord
in
Luke
▪
xxviii
.
Sermon
.
¶
Geue
vs
this
day
,
our
dayly
bread
.
When
I
dyd
entreate
of
the
sacrament
,
I
did
say
vntoo
you
,
that
before
the
wordes
of
Christ
,
that
,
which
is
offered
,
is
Marke
howe
that
he
saith
it
is
called
the
boby
of
Christ
&
not
it
is
the
body
of
Christe
.
Christ
is
that
supersubstantiall
breade
.
bread
:
but
after
that
the
wordes
of
Christe
are
spoken
,
it
is
noo
more
called
bread
:
but
the
body
of
Christ
.
Therfore
in
the
lords
praier
,
which
foloweth
,
we
say
:
giue
vs
that
supersubstancial
bread
,
not
this
bread
that
goeth
intoo
the
body
:
but
that
bread
of
euerlastyng
life
,
which
vpholdeth
the
substaunce
of
our
soule
.
¶
This
saying
of
S.
Augustin
is
founde
in
the
Canones
of
consecratyon
,
and
in
hys
Epystle
to
Hierome
.
¶
The
body
of
Christ
,
in
the
whiche
Ergo
it
is
not
where
soeuere
the
sacrament
is
ministred
.
he
did
ryse
,
muste
be
in
one
place
:
but
hys
truthe
is
spreade
throughout
al
the
worlde
.
Augustine
,
in
his
Epistle
to
Dardanus
.
¶
Therefore
doubte
not
,
but
the
Iesus
Christ
,
in
that
he
is
a
man
is
there
,
from
whence
he
shal
come
,
Remembre
and
faithfully
hold
the
Chrystyan
confessyon
,
that
he
dyd
ryse
from
deathe
,
ascended
into
heauen
,
and
sytteth
on
the
ryght
hande
of
God
the
father
,
Thys
faith
or
article
of
oure
faith
thei
doo
destroi
which
aff●rme
that
the
very
naturall
body
of
christ
is
in
the
sacramente
,
and
that
he
shall
come
from
none
other
place
,
too
iudge
the
quycke
and
the
deade
.
And
he
shal
come
(
the
angels
testifyinge
the
same
)
as
he
was
sene
to
go
vp
into
heauen
,
that
is
to
say
,
in
the
same
fourme
&
substaunce
of
flesshe
,
vnto
the
whych
truelye
,
he
dyd
giue
immortalitie
,
but
from
it
hee
did
not
take
away
the
humayn
nature
.
After
this
fourme
,
wee
Heare
we
be
warned
too
shunne
the
heresye
of
the
Marcionites
which
dyd
affyrm
that
Christ
hath
but
a
phantasticall
body
must
not
thinke
that
he
is
in
euery
place
.
For
we
must
beware
that
we
do
not
so
affirme
the
diuinitie
of
the
manhod
,
that
we
take
away
the
truth
of
his
body
.
For
it
foloweth
not
,
that
the
thyng
which
is
in
god
,
shuld
be
in
euery
place
,
as
god
is
.
For
the
scripture
dothe
truely
testifye
vnto
vs
,
that
we
liue
,
moue
and
be
in
hym
,
&
yet
are
we
not
in
euerye
place
,
as
he
is
.
But
manne
is
otherwise
in
god
,
and
god
other
wyse
in
man
,
by
a
certayne
proper
&
singulare
waye
.
For
God
and
man
is
one
person
,
&
bothe
Christ
touchinge
his
manhod
is
in
heauen
&
in
eueri
place
toucheynge
his
godhed
.
of
thē
one
Christ
Iesus
,
whiche
is
in
euery
place
,
in
that
he
is
god
,
and
in
heauen
,
in
that
he
is
a
man
.
¶
Augustine
vpon
Ihon
,
touchinge
the
wordes
of
the
lorde
,
the
.liii.
Sermon
.
¶
The
very
true
faythe
dothe
The
churche
whiche
is
the
mistical
body
of
Christ
,
is
bi
a
certain
maner
of
speach
called
Christe
hold
,
that
the
sauiour
of
the
world
was
sente
vnto
vs.
For
Christe
him self
,
that
is
to
say
,
the
bodye
of
Christ
,
dispersed
throughout
al
the
world
,
doth
preche
Christ
.
He
was
in
heauen
,
and
yet
vnto
him
that
persecuted
rageously
here
in
the
earth
,
he
did
say
:
Why
dost
thou
persecute
me
?
Where
the
lorde
dyd
expressely
shewe
,
that
he
was
here
in
vs.
So
he
doth
encrease
and
growe
together
wholle
:
For
euen
as
he
is
in
vs
here
,
soo
we
are
there
in
hym
.
The
knotte
of
loue
and
charytye
Charite
doth
make
vs
one
with
god
.
dothe
bringe
that
too
passe
.
He
that
is
our
head
,
is
the
sauyour
of
his
bodye
.
Ergo
,
Christe
doth
preache
Christ
.
The
body
doth
preache
his
heade
,
and
the
head
doth
defend
his
body
,
and
therfore
the
world
hateth
vs.
Whosoeuer
will
be
in
his
body
&
in
hys
members
,
let
him
not
maruayle
,
yf
the
worlde
hateth
him
.
Many
do
receyue
the
sacrament
Not
all
they
that
receyue
the
sacrament
be
sauede
or
incorperated
wyth
Christ
of
his
body
:
but
they
shall
not
all
that
receyue
it
,
haue
the
place
with
him
,
,
which
is
promised
vnto
his
members
.
Augustin
in
his
commentaries
vpon
the
xxxiii
.
psalme
.
¶
A
man
may
be
borne
with
other
He
dothe
expound
himselfe
in
the
.ii.
sermone
vpon
the
same
psalm
where
he
saith
,
he
was
borneafter
a
certaine
maner
in
hys
owne
handes
Moreouer
this
place
is
wel
expounded
both
in
that
whiche
goth
here
before
&
in
that
whiche
immediately
foloweth
.
Marke
these
allusions
and
maner
of
speakynges
,
mens
handes
.
Wyth
hys
owne
handes
no
man
is
borne
.
But
christ
was
born
with●●s
own
handes
,
when
he
betaking
his
body
,
did
say
.
This
is
mybody
:
for
he
did
bear
that
body
in
his
hands
Augustine
,
to
Bonifacius
.
¶
We
often
vse
to
say
when
Easter
draweth
nigh
,
that
to
morowe
or
the
next
day
,
is
the
lordes
passyon
.
And
yet
it
is
manye
yeres
since
he
suffered
,
&
that
passyon
was
neuer
done
but
ones
.
And
vpon
that
sonday
we
say
:
This
daye
the
lord
did
rise
again
,
and
yet
it
is
many
yeres
since
he
rose
.
Now
is
there
no
man
so
folish
,
too
reproue
vs
as
liers
,
for
so
saying
.
Because
we
name
these
dayes
,
after
the
simylytude
of
those
in
which
the
thinges
wer
done
,
so
that
it
is
called
the
same
day
which
is
not
the
very
day
:
but
by
reuolution
of
time
,
like
vnto
it
.
And
it
is
named
to
be
done
the
same
day
for
the
celebration
of
the
sacrament
which
is
not
done
that
day
,
but
was
done
long
before
.
Was
not
Christ
once
crucified
in
his
own
person
?
&
yet
in
a
mistery
he
is
crucified
for
the
people
,
not
onely
euery
feast
of
Easter
:
but
euery
day
.
Neither
doth
he
lie
,
whiche
(
when
he
is
asked
)
answereth
that
he
is
crucified
.
For
if
the
sacramentes
The
sacramentes
doo
take
the
names
of
the
verye
thinges
whereof
they
are
sacramentes
.
had
not
certain
similitudes
,
of
those
things
wherof
they
are
sacraments
,
thē
shuld
they
be
noo
sacramentes
at
all
.
And
for
this
symilitude
,
for
the
most
part
,
they
take
the
names
of
the
very
thinges
.
And
therfore
after
a
certain
maner
,
the
sacrament
of
Christes
body
,
is
Christes
body
,
&
the
sacrament
of
Christes
bloud
,
is
Christes
bloud
.
And
the
sacrament
of
faith
,
is
fayth
.
For
it
is
none
other
thing
to
beleue
thē
to
haue
faith
.
And
therfore
when
a
man
aunsweareth
that
the
infant
beleueth
(
which
hath
not
yet
the
affect
of
faith
)
he
answereth
that
he
hath
fayth
,
for
the
sacramente
of
faithe
.
And
the
he
turneth
hym selfe
vnto
god
,
for
the
sacrament
of
conuersyon
.
For
the
answere
pertaineth
vnto
the
ministring
of
the
sacrament
As
the
apostle
wryteth
of
baptisme
.
We
are
buryed
(
saith
he
)
Baptisme
signifyeth
buryyng
and
yet
the
apostell
saieth
not
we
signifi
burymge
but
we
are
buried
so
that
this
verbe
est
,
is
,
muste
be
here
taken
for
it
signifieth
Christe
in
his
laste
Suppere
dyd
delyuer
the
figure
of
hys
bodi
vnto
his
disciples
.
with
Christ
,
through
baptisme
,
vnto
death-He
saith
not
:
We
signifie
burying
,
but
vtterly
he
saith
We
are
buried
.
He
called
therefore
the
sacrament
of
so
highe
a
thing
,
euen
wyth
the
propre
name
of
the
very
thing
it selfe
.
¶
Augustine
in
the
preface
of
the
.iii.
Psal
.
¶
He
admitted
him
(
speakinge
of
Iudas
)
vnto
the
banket
,
when
he
dyd
betake
&
delyuer
vntoo
his
disciples
,
the
figur
of
his
bodi
Augustine
to
Adamantus
.
¶
The
lord
doubted
not
to
say
This
is
my
body
,
when
he
The
lorde
sayeth
this
is
mi
●odi
whan
he
gaue
a
fygure
of
it
.
gaue
a
signe
,
or
figure
of
his
bodye
.
For
truely
(
saith
he
,
by
and
by
after
in
the
same
chapiter
)
so
the
bloud
is
the
soule
as
Christ
was
the
stone
.
And
yet
the
apostle
dyd
not
saye
:
The
stone
did
signifie
Christ
,
but
the
stone
was
Christe
.
Prosper
,
in
the
boke
of
sentences
.
¶
He
that
dwelleth
in
Christ
,
&
He
that
by
sagreethe
from
Christe
doeth
not
eate
hys
flesshe
,
nor
drinke
hys
bloude
.
whose
geast
Christe
is
,
doth
receiue
the
meate
of
life
,
&
drinketh
the
cup
of
eternitie
.
For
he
that
discordeth
from
Christ
,
doth
neyther
eate
his
flesshe
nor
drynke
his
blud
,
although
he
receiueth
indifferently
euery
daye
,
the
sacrament
of
so
high
a
thyng
,
too
the
condemnatyon
of
hys
presumptiousnes
.
Ambrose
vpon
the
sacramentes
.
¶
This
breade
that
goeth
into
the
bodye
,
is
not
soo
greadelye
The
bread
of
euerlastynge
life
is
soughte
of
vs.
sought
of
vs
,
but
the
breade
of
euerlastinglife
,
which
vpholdeth
that
substaunce
of
the
soul
.
For
he
that
disagreeth
from
Christe
,
dothe
not
eat
his
flesh
,
nor
drinke
his
bloud
,
although
he
receiueth
the
sacrament
of
so
high
a
thyng
,
to
his
vtter
damnation
&
vndoing
.
Ambrose
vpon
that
epistle
to
the
Cori
.
xi
.
cha
vpon
this
saying
:
Shewe
the
lordes
death
¶
Because
that
we
wer
deliuered
,
by
the
death
of
the
lord
,
we
,
Here
he
meaneth
the
sacramente
.
in
eating
and
drinkyng
of
thys
thing
,
do
signify
the
flesshe
and
bloud
,
whyche
were
offered
for
vs.
Ambrose
,
vpon
the
sacraments
.iiii.
boke
But
paraduenture
thou
wilt
say
:
I
se
no
appearaunce
of
bloude
,
We
drynke
a
similitude
of
Christes
blud
but
it
hath
a
similytude
.
For
euen
as
thou
hast
taken
the
similytude
of
deathe
,
euen
soo
thou
drinkest
the
similitude
of
the
precious
bloud
.
Tertullian
in
the
.ii.
boke
against
Marcion
¶
Christe
hym selfe
did
not
reproue
Marcion
was
an
heritike
which
dyd
reproue
al
creaturs
saiyng
that
they
wer
euil
Marcion
dyd
affyrme
that
Christe
hath
a
phantastical
body
,
whiche
opinion
,
thys
holy
doctour
dothe
oppugne
with
thee
sacramente
which
coulde
not
haue
bene
a
figur
of
christes
body
,
excepte
hee
had
a
trewe
body
▪
or
discommende
breade
,
wher
with
he
doth
represent
hys
bodye
.
Tertullian
,
in
the
.iiii.
boke
against
Marcion
¶
Christ
taking
bread
,
&
distributinge
it
vntoo
hys
disciples
made
it
his
bodi
,
saiing
.
This
is
my
body
,
that
is
to
say
,
the
fygure
of
my
bodye
:
But
thys
bread
could
not
haue
bene
a
fygure
of
it
,
except
christ
had
had
a
true
bodye
.
For
a
vaine
thing
or
phantastycall
can
take
noo
fygure
.
Origene
vpon
Leuiticus
,
the
.vii.
Homely
.
¶
Vnderstande
that
they
are
fygures
,
whyche
are
wrytten
in
the
Scryptures
of
GOD
.
And
therfore
examine
them
,
as
spirytuall
men
,
and
not
as
carnall
.
Vnderstand
those
thinges
which
are
spoken-For
if
ye
take
or
vnderstand
those
thinges
as
carnall
men
,
they
do
hurte
,
and
not
nourysshe
.
For
there
is
also
in
the
gospell
,
a
letter
that
killeth
.
Not
onely
in
the
old
testament
In
the
newe
testament
there
is
also
a
letter
that
killeth
.
a
killing
letter
is
found
:
but
also
there
is
in
the
new
testament
,
a
letter
which
killeth
him
,
that
doth
not
vnderstande
those
thinges
spirituallye
,
whiche
are
spoken
.
For
if
thou
doest
folowe
after
the
letter
,
thys
that
is
spoken
:
Except
Iho
.
vi
.
chap.
ye
eat
my
flesh
and
drynke
my
bloude
,
thys
letter
killethe
.
Wilt
thou
that
I
bryng
vnto
the
out
of
the
new
testament
,
an
other
letter
that
kylleth
?
He
that
hath
no
knife
(
saith
he
)
let
him
sel
his
cote
&
bie
one
.
Lo
,
this
letter
is
Luke
.xxii.
cha
of
the
gospell
,
and
yet
it
killeth
But
if
thou
takest
it
spiritually
it
kylleth
not
:
but
in
it
is
a
quickening
spirit
.
Therefore
vnderstand
spiritually
those
thynges
whyche
are
spoken
,
whether
it
be
in
the
lawe
,
or
in
the
gospell
For
a
spirytuall
man
dyscusseth
al
thynges
,
and
is
iudged
of
no
man
.
In
the
same
boke
,
the
.ix.
Homelye
.
And
thou
whych
art
come
to
the
true
bisshop
which
with
his
bloud
hath
purchased
vnto
the
,
the
mercy
of
god
,
&
hath
reconciled
the
vnto
his
father
,
doo
not
stycke
to
the
bloud
of
the
flesh
:
but
lerne
rather
the
bloud
of
the
worde
.
And
heare
him
that
saythe
.
This
is
my
bloud
whych
The
flesh
and
blud
of
godes
word
must
be
sought
.
shal
be
shed
,
for
the
remissyon
of
youre
synnes
.
He
which
is
taught
in
the
misteryes
,
doth
know
the
flesh
&
bloud
of
the
word
of
god
.
Athanasius
vpon
this
saying
of
Christ
,
he
that
shall
speake
a
word
against
the
holy
gost
¶
It
is
the
spirit
that
quyckeneth
,
the
flesh
profiteth
nothing
Ihon
.vi.
cha
the
wordes
whych
I
spake
vntoo
you
,
are
spirite
&
life
.
For
in
this
place
also
he
meaneth
both
of
his
own
flesh
,
&
his
owne
spirit
:
And
he
deuideth
the
spirit
from
the
flesh
,
that
they
might
know
through
faith
,
not
onely
the
visible
part
,
but
also
the
inuisible
part
that
was
in
him
,
,
&
also
that
the
words
which
he
spake
,
wer
not
carnal
,
but
spirituall
.
For
what
bodi
shuld
haue
suffised
,
to
haue
No
carnal
body
can
suffice
to
be
that
meate
of
all
the
worlde
bene
the
meat
of
al
the
world
?
And
therfore
did
he
make
mention
of
the
goyng
vp
of
the
son
of
man
in
to
heauen
,
that
he
might
with
drawe
thē
,
from
the
bodely
imagination
and
that
they
might
herafter
lern
Why
Christ
dyd
make
memtion
of
his
ascendyng
into
heauen
.
that
the
flesh
was
called
heauenly
meat
,
whych
commeth
from
aboue
,
&
the
spiritual
meat
whyche
he
wold
geue
.
For
(
saith
he
)
the
wordes
that
I
haue
spoken
Ihon
.vi.
cha
vnto
you
,
are
spirite
and
lyfe
.
Bede
vpon
Luke
.
¶
After
the
solempnitie
of
the
olde
Why
the
solemnite
of
the
Easter
lamb
was
kepte
Easter
lamb
was
finisshed
,
whiche
was
obserued
in
the
memory
al
of
the
old
deliueraunce
oute
of
Egipt
,
he
passeth
furth
vnto
the
new
(
which
the
church
gladly
obserueth
in
the
remembraunce
of
their
redemption
)
that
he
in
the
stead
Christ
did
ordayne
the
sacrament
of
his
owne
fleshe
&
bloude
,
in
the
figur
of
bread
and
wyne
.
of
the
flesh
&
bloud
of
the
lambe
might
institute
&
ordain
the
sacrament
of
his
own
flesshe
and
blud
,
in
the
figure
of
bread
and
wine
,
&
so
declare
him self
,
to
be
the
same
vnto
whom
the
lorde
sware
.
Thou
art
a
perpetual
priest
,
after
the
ordre
of
Melchisedeche
And
he
him self
brake
the
bread
which
he
gaue
,
to
shew
that
the
breaking
of
his
body
,
shuld
not
be
done
without
his
wyll
.
And
The
breaking
of
christes
bodye
was
nott
done
without
hys
will
.
Why
the
bread
is
referred
vnto
his
body
●
the
wine
vnto
his
bloude
.
likewise
he
gaue
thē
the
cup
,
after
he
had
supped
.
And
because
bread
doth
confyrme
and
corroborate
the
flesh
,
and
wyne
worketh
bloud
in
the
flesshe
:
Therefore
is
the
bread
misticallye
referred
vnto
the
body
of
Christ
,
and
the
wyne
vnto
his
bloude
.
Barnard
,
vpon
the
psalme
,
qui
habitat
:
the
third
verse
,
and
the
.iii.
Sermon
.
¶
Except
ye
eat
the
flesh
of
the
●hon
.vi.
cha.
son
of
man
&
drinke
his
blud
.
&c
They
said
:
This
is
a
harde
saying
,
and
so
went
away
backe
from
him
:
But
what
is
it
to
eate
hys
flesh
,
and
to
drinke
hys
bloude
:
but
to
be
partakers
of
his
passion
,
and
to
folow
that
conuersation
whiche
he
dyd
vse
here
in
the
flesh
?
Which
thyng
that
moste
holy
sacrament
,
in
the
whiche
we
The
bread
entreth
into
the
mouthe
,
but
Christe
into
the
hearte
.
receyue
the
bodye
of
the
lorde
,
doth
signifie
,
that
is
to
say
,
that
as
the
forme
of
bread
is
sene
to
entre
into
vs
,
so
we
must
knowe
,
that
by
that
conuersation
,
whych
he
did
vse
in
the
earth
,
he
entreth
into
vs
,
to
dwell
,
through
faith
in
our
heartes
.
For
when
righteousnes
dothe
entre
,
he
dothe
i
.
Corinthi
.
i
.
entre
also
,
whiche
of
god
the
father
is
made
vntoo
vs
ryghteousnes
.
&c.
Gelasius
Bishop
of
Rome
,
againste
the
Entichians
in
the
councyle
of
Rome
.
¶
Surely
the
sacramentes
of
the
body
and
bloud
of
Chryste
,
are
godly
and
diuine
thinges
,
&
therfore
through
them
,
are
we
made
partakers
of
the
diuyne
.
&
godly
nature
.
And
yet
dothe
Thys
surelye
was
the
olde
learning
whiche
by
the
subtil
craft
of
the
deuyl
was
subuerted
.
it
doth
not
cease
too
be
the
substaunce
of
breade
and
wine
,
but
contynue
stil
in
the
propertie
of
their
owne
nature
.
And
surely
,
the
image
and
similitude
of
the
body
and
bloud
of
Christ
,
are
celebrated
in
the
act
of
the
misteries
.
Fulgentius
,
in
the
seconde
boke
of
faith
¶
In
these
carnal
sacrifices
,
in
As
the
sacryfices
of
the
old
lawe
were
shadowes
of
the
flesh
of
Christ
which
should
be
offred
,
so
the
sacrament
is
a
figure
of
it
beyng
alredy
offered
.
Marke
that
hee
doth
cal
it
a
sacrifice
,
which
neuertheles
is
but
a
remembraunce
of
e
sacrifice
the
time
of
the
law
,
was
a
signifycation
of
the
flesh
of
Christ
,
which
he
without
sin
,
shuld
offer
for
our
sinnes
,
&
of
the
bloud
,
which
he
shuld
shede
for
the
remission
of
our
sinnes
:
But
thys
sacryfyce
is
of
thankes
geuinge
&
remembraunce
of
the
flesh
of
Christ
,
which
he
offered
for
vs
,
&
of
the
bloud
,
whiche
the
same
god
did
shede
for
vs
¶
Idem
,
in
his
boke
to
kinge
Thrasymundus
.
¶
This
cup
or
chalice
,
is
the
new
testament
:
that
is
to
say
,
this
cup
or
chalice
,
which
I
deliuer
vnto
you
,
doth
signifi
the
new
testament
Idem
in
the
second
boke
.
The
same
one
man
is
local
as
Christ
beinge
a
man
is
locall
,
that
is
to
saye
is
conteyned
in
one
place
onely
.
touching
his
manhod
,
which
is
also
God
vnmeasurable
from
the
father
.
The
same
one
man
,
as
touching
the
substaunce
of
his
manhod
,
was
absent
from
heauen
,
when
he
was
in
the
earth
:
&
forsaking
the
earth
when
he
ascended
into
heauen
:
But
as
touchinge
his
godheade
,
&
vnmeasurable
substaunce
,
he
neyther
forsoke
heauen
,
when
he
descended
from
heauen
,
nor
forsoke
the
earth
,
when
he
ascended
into
heauen
.
Whych
maye
be
knowen
by
this
moste
How
Christe
did
shewe
his
humanitye
to
bee
locall
and
his
godheade
to
be
presente
in
euery
place
sure
worde
of
the
Lorde
,
whyche
to
shewe
hys
humanytie
,
to
be
contained
in
one
place
onely
dyd
saye
vntoo
his
disciples
.
I
ascend
vnto
my
father
,
&
youre
father
,
my
God
,
and
your
God
.
Of
Lazarus
also
,
when
he
said
Lazarus
is
dead
.
He
saide
further
more
:
I
am
glad
for
youre
sakes
(
that
ye
myghte
beleue
)
that
I
was
not
there
.
And
agayne
,
shewing
the
vnmeasurablenes
of
his
godhed
,
he
said
vnto
hys
disciples
:
Beholde
,
I
am
wyth
you
to
the
worldes
ende
.
How
did
he
ascende
into
heauen
:
but
because
he
was
locall
,
and
a
very
man
?
Or
how
is
he
presente
vnto
his
faithfull
:
but
because
that
he
is
vnmeasurable
,
and
verye
God
?
Hierome
in
his
commentaries
vpon
Mathewe
.xxvi.
Chapiter
.
¶
After
that
the
mystycall
Easter
lambe
was
fulfylled
,
and
that
Christe
had
eaten
the
lambes
flesh
,
with
his
Apostles
,
he
toke
breade
,
whyche
conforteth
the
hert
of
man
,
and
passeth
furthe
to
the
true
sacrament
of
the
Easter
Here
Hierom
with
holy
Tertulian
doth
hold
against
the
heretike
Marcion
lambe
,
that
as
Melchisedeche
brought
furth
bread
and
wyne
in
prefiguratyon
of
hym
,
soo
he
myght
lykewyse
represente
the
truth
of
his
bodye
.
Hierom
vpon
Ecclesiastes
,
that
is
to
say
the
boke
of
the
preacher
¶
The
flesh
of
the
lord
is
very
meate
,
and
the
bloud
of
the
lord
We
do
eate
the
body
of
Christ
and
drinke
his
bloud
in
the
redynge
of
the
scriptures
.
is
verye
drinke
.
We
haue
thys
good
or
profyte
onelye
,
in
thys
worlde
,
that
we
maye
eate
hys
flesh
,
and
drynke
hys
bloud
,
not
onely
in
a
misterye
,
but
alsoo
in
the
readyng
of
the
scryptures
.
For
it
is
very
meat
and
drinke
,
which
is
taken
oute
of
goddes
word
,
by
the
knowledge
of
the
scriptures
.
❧
Hierome
vpon
the
.
C.
ix
.
Psalme
.
and
.viii.
Tome
.
¶
Thou
art
a
perpetual
priest
,
after
the
ordre
of
Melchisedeche
Let
vs
declare
onely
,
whye
he
did
say
,
after
the
order
of
Melchisedech
.
Thys
trewlye
is
as
muche
to
say
:
Thou
shalt
not
be
a
priest
after
the
Iuisshe
oblatyons
:
But
thou
shalt
be
a
prieste
after
the
order
of
Melchisedeche
For
as
Melchisedech
dyd
offer
or
bring
furth
bread
and
wyne
,
The
bodye
&
bloud
of
christ
is
the
trewe
breade
&
the
trew
wine
Melchisadech
was
kynge
of
Salem
.
so
thou
shalt
offer
thy
body
,
and
thy
bloude
,
whych
is
the
trewe
bread
and
wyne
.
Thys
Melchisedech
did
giue
those
mysteries
that
we
haue
,
vntoo
vs.
It
is
he
that
sayde
:
He
that
eatethe
my
flesshe
,
and
drynketh
mye
bloude
.
&c.
After
the
ordre
of
Melchisedech
,
he
dyd
gyue
his
sacrament
vnto
vs.
☞
Hierom
in
his
commentaries
vpon
the
Epistle
of
Paule
to
the
Ephesyans
.
¶
The
flesh
and
blud
of
Chryst
is
taken
or
vnderstanded
.ii.
waies
.
The
flesh
and
blud
of
Christ
is
vnderstanded
.ii.
wayes
Either
that
spirituall
and
diuine
flesh
,
of
the
which
he
saith
:
My
flesh
is
verye
meate
,
&
my
bloud
is
verye
drynke
.
Or
that
flesh
which
was
crucyfyed
,
or
the
bloud
which
was
shed
with
the
speare
of
the
souldyer
.
❧
Chrisostom
.
vpon
the
.xxvi.
of
Mat
.
¶
He
also
dranke
of
it
,
lest
when
they
hearde
hys
wordes
,
they
Chryste
hymself
did
drinke
of
the
cuppe
a
fore
that
he
gaue
it
to
his
apostles
.
should
saye
:
Why
?
doo
we
then
drinke
bloude
,
and
eate
flesh
?
&
so
should
be
troubled
,
for
when
he
spake
before
of
those
thyngs
they
were
offended
wyth
hys
wordes
.
And
because
it
shoulde
not
nowe
alsoo
chaunce
,
he
himselfe
dranke
fyrste
of
it
,
that
he
mighte
cause
them
to
come
withoute
feare
too
the
partaking
of
those
mysteryes
.
❧
Idem
.xvi.
Homelye
¶
The
flesh
profyteth
nothing
Ihon
.vi.
cha
That
is
too
saye
:
My
wordes
must
be
vnderstanded
after
the
spirite
.
He
that
vnderstandeth
them
after
the
flesh
;
winneth
no
thing
,
nor
taketh
no
profit
therof
.
What
meaneth
this
,
too
vnderstande
after
the
flesh
,
or
carnally
?
What
is
to
vnderstand
after
the
flesshe
Verely
to
take
the
thynges
simplie
,
as
they
are
spoken
and
thynke
none
other
thinge
.
All
mysteries
or
sacramentes
,
must
be
considered
with
inwarde
eyes
,
that
is
to
say
,
spirituallie
.
For
the
inward
eies
as
sone
as
they
do
se
the
bread
,
do
passe
ouer
the
creatures
,
and
thynke
not
of
that
bread
which
is
baken
That
heauenly
bread
whiche
is
Christe
●s
signified
by
the
sacramente
of
the
baker
:
but
of
him
that
called
him selfe
the
breade
of
lyfe
,
which
is
signified
by
the
mystycall
or
sacramentall
breade
.
❧
Chrisostom
in
his
first
Tome
vpon
the
viii
.
chapiter
of
Mathew
,
the
.
xvi
homelie
.
¶
It
is
against
all
reason
,
that
we
in
verye
dede
enioying
hys
benefites
dayly
,
shoulde
not
as
muche
as
with
wordes
,
giue
hym
thankes
:
Sith
that
the
same
acknowledging
The
acknowledgynge
of
the
benyfites
of
god
doth
profite
vs.
&
confession
doth
profit
vnto
vs.
For
he
hath
noo
nede
of
any
thing
that
is
ours
,
but
we
haue
nede
of
all
that
he
hath
.
The
giuynge
of
thankes
addeth
nothing
vntoo
him
:
but
it
maketh
vs
more
familyares
vnto
his
maiestie
.
For
syth
that
when
we
remembre
the
benefytes
of
men
,
we
are
the
vehement
lyer
inflamed
&
kindeled
,
wyth
the
loue
of
them
:
Muche
more
Collo
.
iii
.
Cha●
if
we
be
mindfull
of
the
benefytes
of
god
,
we
shall
be
the
more
studious
to
kepe
his
commaundements
.
Therfore
that
apostle
saith
Be
ye
thankful
.
For
the
remembraunce
of
benefits
&
perpetual
thankes
geuing
,
is
a
very
good
keper
of
benefits
:
wherfor
these
most
reuerent
&
holsom
misteries
,
which
we
do
celebrate
in
euerye
congregatyon
,
are
called
Why
the
sacrament
is
called
Eucharistia
.
Eucharistia
,
that
is
too
saye
thankes
geuynge
.
For
they
are
the
remembraunce
of
many
benefytes
,
and
shew
the
head
fountaine
of
the
diulne
charitie
&
loue
toward
vs
,
&
causevs
alwaies
to
giue
due
thankes
vnto
god
.
☞
Chrisostome
vpon
the
.x.
Chapyter
,
to
the
Hebrues
,
and
.xvii.
Homelye
.
¶
And
thys
that
we
do
,
we
do
in
the
remembraunce
of
that
whiche
is
done
alreadye
.
For
(
saith
he
)
do
this
in
the
remembraunce
of
me
.
We
do
not
offer
an
other
sacryfyce
(
as
the
Bisshop
of
the
olde
lawe
)
but
alwaies
the
selfe
same
,
yea
,
rather
we
doo
worke
the
memoryall
&
remembraunce
Here
holy
Chrisostome
and
all
other
faythefull
fathers
doo
vse
thys
worde●
sacrifice
for
a
memoriall
&
remembraunce
of
that
onely
●
sacrifice
ones
offred
for
euer
as
Augusty●
also
witnesseth
in
the
.
xxx
viii
.
boke
agaynst
Faustus
much
contrary
to
them
which
craftely
haue
brought
and
induced
into
the
church
of
Christ
this
cursed
sacrifice
of
that
mass●
of
that
sacryfyce
:
But
because
that
I
haue
made
mentyon
of
thys
sacryfyce
.
I
wyll
speake
fewe
thynges
vntoo
you
,
fewe
thynges
in
numbre
and
measure
:
but
whiche
haue
greate
vertue
and
vtilitie
.
Whiche
remembre
ye
,
and
prynt
in
youre
mindes
.
For
the
thinges
that
are
spoken
,
be
not
ours
,
but
the
holy
gostes
What
be
they
thē
?
Very
many
do
receiue
of
this
sacrifice
ones
in
the
wholl
yeare
,
some
twyse
,
some
oftener
.
Therefore
we
generally
to
al
,
not
onely
to
thē
that
be
here
:
but
also
to
thē
that
sit
in
the
wildernes
.
For
they
do
partycipate
ones
in
the
yeare
,
yea
,
perchaunce
after
two
yeares
:
What
then
?
Whome
doo
we
accepte
most
?
Them
that
receiue
it
but
ones
,
or
them
that
receyue
it
often
or
them
that
communycate
seldome
?
Verelye
we
neyther
accept
them
that
receyue
it
ones
,
They
that
come
to
the
lordes
table
with
a
pure
conscience
are
to
be
prefered
before
al
other
and
to
be
accepted
.
nor
them
that
receyue
it
often
,
nor
them
that
communicate
seldome
,
but
them
that
come
vnto
it
wyth
a
pure
conscyence
,
with
a
cleane
heart
,
with
a
blameles
life
.
And
they
that
are
not
such
,
do
not
receyue
it
as
much
as
ones
:
why
so
?
for
they
do
receiue
their
own
dampnation
and
vtter
●
▪
Cor
.
xi
.
cha
vndoyng
.
☞
Chrisostome
out
of
the
oratyon
of
S.
Philogonius
.
¶
Many
christen
men
are
now
come
to
that
madnes
,
and
are
growen
to
so
great
a
contempte
,
that
where
as
they
be
ful
of
innumerable
vyces
,
they
nothynge
regard
The
tyme
of
●
communyon
●s
no
holy
day
●ut
of
pure
con●ience
.
their
own
life
,
but
vpon
holy
daies
,
do
come
negligently
&
rechelously
vntoo
this
bourde
,
not
knowing
that
the
time
,
of
the
communion
,
is
neither
holy
day
nor
solempnitie
:
but
a
pure
conscyence
,
&
a
life
cleane
from
sinnes
.
☞
Chrisostome
out
of
the
.xxvii.
homelie
touchinge
his
retourne
from
Asia
to
Constantinopol
.
¶
We
are
not
like
the
Iues
,
we
In
the
matter
of
the
sacrament
we
are
neyther
bound
to
place
nor
to
tyme
.
are
neither
subiect
to
place
nor
to
time
,
being
confirmed
with
the
saying
of
the
lord
.
As
often
(
saith
he
)
as
ye
eat
of
this
breade
,
and
drinke
of
this
cup
,
ye
shal
shewe
furth
the
lordes
death
.
To
day
then
we
shew
the
lordes
death
:
But
then
an
holy
day
,
&
now
to
day
also
a
holy
day
.
☞
Chrisostom
in
his
.i.
Tome
.li.
Homelie
,
¶
For
this
sacrament
is
a
sacrament
The
sacrament
is
a
sacramente
of
peace
.
of
peace
,
which
doth
not
agre
with
couetousnes
of
money
nor
with
simonie
.
For
if
he
dyd
not
spare
him self
for
our
sakes
what
punishment
do
we
not
deserue
,
if
we
spare
not
our
soules
Iudas
for
couiteousnes
of
money
sould
Christ
,
and
so
he
did
perissh
Simon
wold
haue
boughte
the
gyfte
of
the
holy
ghost
for
money
,
that
hee
myght
be
enriched
therby
wherefore
all
they
that
bye
or
sel
any
spirituall
giftes
for
lucre
and
money
are
called
after
thys
Simon
Magus
Simoniakes
.
The
trew
honoure
of
thys
sacrifyce
.
for
the
which
Christe
dyd
gyue
him selfe
,
and
in
the
meane
season
do
spare
money
?
Therfore
let
no
Iudas
nor
Simon
come
to
that
table
which
both
did
perish
for
couetousnes
of
money
.
Wherfore
let
vs
I
pray
,
auoyd
and
exchew
this
parilouse
pyt
,
nor
let
vs
not
thynke
that
it
is
sufficient
for
oure
saluatyon
,
yf
when
we
haue
spoyled
wyddowes
and
fatherles
children
,
we
offer
vnto
this
table
,
a
chalice
of
gold
,
trimmed
wyth
precyouse
stones
.
Wilt
thou
honour
thys
sacryfyce
?
Offer
thy
soule
,
for
thou
whiche
Christe
was
crucyfyed
,
make
it
golden
.
For
if
thy
soule
be
a
vessell
of
leade
,
what
shall
golden
vessels
profyte
thee
?
And
verelye
that
(
table
was
Superfluouse
coste
in
churches
is
discommendyd
.
not
of
siluer
,
nor
that
chalice
of
gold
,
wherin
christ
did
giue
his
blud
,
to
his
disciples
,
and
yet
al
thynges
wer
precyous
,
&
ful
of
veneration
and
worshippe
.
For
they
were
ful
of
the
spirit
.
Wilt
thou
worship
the
body
of
Christ
?
How
the
body
of
Christ
must
be
worshiped
Despyse
hym
not
naked
in
hys
members
,
nor
do
not
cloth
him
with
sylkes
in
the
churche
,
and
suffer
him
negligentlye
abrode
to
be
storued
for
colde
and
nakednes
.
For
he
the
saeth
:
Thys
is
my
body
,
and
together
with
Vnderstande
here
that
as
the
lambe
beyng
taken
oute
of
the
flocke
and
applied
to
the
sacrifices
of
the
passeouer
is
called
the
passeouer
of
the
lorde
so
is
the
bread
whiche
is
broken
in
the
remembraunce
of
the
body
of
Christe
called
the
body
of
Christ
.
It
is
the
greatest
honour
that
we
can
do
vnto
god
,
if
we
do
fulfyll
his
wil
&
worship
him
as
he
hath
taughte
vs
in
his
word
the
worde
,
dyd
bryng
the
thing
to
passe
,
sayth
also
:
ye
haue
sene
me
hungrye
,
and
yee
haue
not
fedde
me
.
And
in
so
muche
that
ye
dydde
not
it
too
one
of
these
little
ones
,
ye
dydde
it
not
vnto
mee
,
this
body
of
Christ
(
meanyng
that
which
is
ministred
in
the
sacrament
)
hath
no
nede
of
gayeclothing
:
but
the
other
body
(
here
he
doth
vnderstand
the
poor
membres
of
Christe
)
hath
neade
of
greate
care
and
dilygence
.
Let
vs
therefore
learne
to
be
trew
phylosophers
in
Christe
Iesu
,
and
to
worshyp
hym
after
hys
owne
wyll
.
For
he
whyche
is
worshypped
,
delyteth
moste
in
that
worshyppe
,
whiche
he
himselfe
wyll
haue
,
not
in
that
whiche
we
prescribe
vnto
him
,
So
Peter
thought
that
he
dyd
honoure
Christe
,
when
he
woulde
not
suffre
him
to
wash
his
fete
:
but
it
was
contrarie
.
Likewise
worshyppe
thou
hym
,
as
he
wil
be
worshypped
,
laye
abrode
thy
ryches
too
the
poore
.
There
is
noo
neade
of
golden
vessels
,
but
of
golden
soules
.
Aunswere
me
(
I
pray
)
what
profit
is
it
,
if
when
his
table
in
decked
wyth
many
suche
golden
cuppes
,
he
him self
perissheth
for
hunger
?
Therefore
The
poore
must
be
cared
for
afore
al
other
thinges
.
fede
hym
firste
,
and
after
thou
shalt
decke
his
table
,
as
of
a
superabundaunce
.
Thou
doste
make
him
a
chalice
of
gold
,
and
thou
wilt
not
geue
him
a
cup
of
cold
water
.
What
profite
doth
folow
therof
?
The
couerynges
Thys
godlye
lerninge
hath
bene
long
hidden
from
●s
.
of
his
table
,
do
shine
with
golde
and
thou
denaiest
vnto
him
necessary
raymentes
.
What
dost
thou
geue
him
then
?
Cell
me
,
I
pray
the
,
if
thou
shouldest
se
a
man
almost
dead
for
hunger
,
and
woldest
not
succour
his
necessitye
,
wyth
some
meate
:
but
decke
a
table
before
hym
wyth
muche
golde
and
syluer
?
What
thankes
thinkest
thou
would
that
man
giue
vnto
the
?
What
if
thou
shouldeste
se
a
man
almoste
frosen
with
cold
,
&
woldest
prepare
no
necessary
raiments
for
him
,
but
set
vp
golden
images
in
the
honor
of
him
shuldest
thou
not
seme
to
comtempne
him
?
So
it
behoueth
the
to
think
in
Christ
.
When
he
goeth
about
wandering
,
as
a
straunger
,
lacking
harbor
,
then
thou
dost
not
receiue
hym
,
&
in
the
mean
season
,
thou
dost
trim
the
pauings
of
churches
Thou
makest
vp
costly
walles
,
thou
settest
vp
gorgious
heades
of
pillars
,
thou
causest
lampes
to
hang
down
from
golden
sielyngs
&
in
the
mean
season
thou
dost
not
visite
him
being
in
prison
.
Noo
No
man
was
euer
blamede
because
he
had
not
buylded
gorgious
churchis
man
was
euer
blamed
or
accused
because
he
had
not
buylded
vp
costly
temples
or
churches
.
But
euerlasting
fire
of
hel
(
the
punishment
of
the
deuils
)
do
hang
ouer
vs
,
except
we
doo
th
other
thinges
diligentlye
.
¶
To
all
theim
that
do
professe
the
truth
and
veritie
of
our
lord
,
Ihon
Veron
wissheth
grace
,
not
onelye
to
be
readers
,
but
also
to
be
true
folowers
of
the
gospell
of
our
sauiour
Iesu
Christ
,
that
so
we
may
al
with
a
clere
conscience
,
come
too
the
lordes
table
,
banket
&
feaste
of
euerlastynge
life
.
HEre
ye
haue
(
good
chrystē
readers
)
the
opinyons
&
sayinges
of
the
olde
faithfull
fathers
vpon
the
Sacrament
of
the
body
and
bloude
of
Christe
,
compendyouslye
sette
forthe
:
Whereby
ye
may
vnderstande
and
perceiue
,
not
onelye
howe
we
haue
bene
deceiued
in
the
matter
of
the
sacrament
,
these
manye
hundreth
yeres
,
by
certain
false
prophetes
,
yet
remayning
here
emong
vs
in
this
world
,
but
also
how
we
ought
,
if
we
entende
to
be
in
the
vnitie
of
the
bodye
:
of
Christ
,
to
come
vnto
this
holy
maundie
,
and
banket
of
euerlasting
saluation
.
Verelye
,
dere
beloued
brethren
,
I
wold
wish
that
all
we
,
that
do
professe
the
gospell
had
alwayes
when
we
come
to
this
communion
,
that
most
holsome
and
profitable
saiyng
of
the
apostle
,
in
our
memorye
and
remembraunce
:
Purge
the
olde
leuen
,
that
ye
maye
be
i
.
Cor
,
v.
cha
swete
dowe
,
as
ye
are
swete
bread
.
For
Christ
our
passeouer
is
offered
vp
for
vs.
Therefore
let
vs
kepe
holy
daye
,
not
wyth
olde
leauen
,
neyther
wyth
the
leauen
of
malycyousenes
&
wickednes
:
but
with
the
swete
bread
of
purenes
&
truth
:
Then
shuld
all
enuye
,
malyce
and
rancoure
al
fylthy
liuing
and
communication
,
al
couetousnes
,
fornication
,
adultery
,
&
abhominable
whordome
,
all
detestable
swearynge
strife
and
altercatyon
be
banysshed
away
from
oure
heartes
.
Then
shuld
the
mouthes
of
the
enemies
of
the
crosse
of
Christe
The
enemyes
of
the
truthe
,
do
take
an
occasion
vpon
oure
naughtye
lyuing
,
to
blaspheme
the
scriptures
.
and
of
his
gospel
,
whyche
vpon
our
wicked
and
filthy
lyuynge
,
do
take
an
occasion
to
speake
euyl
of
the
worde
of
God
,
and
of
hys
moste
sacred
Scriptures
,
too
the
greate
comforte
of
all
godly
persons
,
be
vtterly
stopped
.
Ye
shal
vnderstand
,
that
in
this
place
the
holy
apostle
saint
Paule
doth
allude
to
that
olde
sacrament
of
the
paschal
lambe
;
or
passeouer
,
which
the
aunciente
Iues
were
commaunded
to
kepe
in
the
memorial
of
their
delyueraunce
oute
of
Egipte
.
In
thys
olde
fygure
,
nothyng
was
commaunded
so
strayghtlye
,
as
the
vnleuened
breade
.
In
so
muche
that
the
lorde
doth
by
hys
prophete
Moses
saye
.
Whosoeuer
Exo
.
xii
.
Cha
.
shall
vpon
these
dayes
eate
any
leuened
breade
,
hys
soule
shall
perisshe
,
from
emonge
my
people
.
This
was
but
a
figure
,
brethren
Mat
.
xvi
.
cha
.
Beware
of
the
leuen
of
the
pharises
and
saduces
●
.
Cor
.
v.
chapi
Know
ye
not
that
a
litle
leuen
dothe
sowre
the
whole
lumpe
of
dowe
?
of
better
thynges
to
come
.
For
sithe
that
leauen
in
the
scriptures
,
when
it
is
taken
in
the
worse
parte
,
doth
sygnyfye
bothe
the
hipocritical
doctrin
of
the
vngodlye
,
and
alsoo
wycked
and
vnclean
conditions
wherwith
the
whol
man
,
yea
the
whole
societie
and
felowshyp
of
mankynd
is
infected
.
It
is
euydente
,
that
nowe
when
Christ
oure
true
paschall
lambe
,
is
reuelated
vntoo
the
worlde
:
we
ought
to
kepe
a
perpetuall
passeouer
,
abstainyng
alwaies
from
the
leuen
of
vngodly
doctrine
,
&
vnpure
life
.
Which
if
we
do
not
,
with
al
our
might
and
eudeuoure
,
sith
that
we
do
now
dayly
eat
our
true
paschal
lambe
or
passeouer
,
that
is
too
saye
,
feade
vpon
the
bodye
and
We
fede
dail●
vpon
the
bod●
and
bloude
of
christ
spiritually
not
in
a
mistery
only
,
but
in
the
reading
&
heringe
of
the
scripture
.
bloud
of
Christ
spirituallye
,
not
onely
in
a
misterye
,
but
alsoo
in
reading
and
hearing
the
scriptures
:
we
oughte
too
loke
for
nothing
elles
trulye
,
then
for
extreme
damnation
&
death
.
For
why
?
This
is
that
roial
&
kinglie
banket
,
vnto
the
which
al
nations
are
bidden
and
inuitated
But
if
any
man
doth
presume
to
come
vnto
it
,
not
hauing
the
wedding
raiment
or
bridegromes
liuery
,
he
is
by
the
straighte
commaundement
of
that
mightye
kynge
,
which
can
kil
both
the
soule
and
Mat
.
xxii
.
cha
the
body
,
cast
into
vtter
darkenes
,
where
shal
be
wepyng
and
gnasshyng
,
of
teth
.
Therfore
yf
we
wil
come
to
the
lordes
table
He
that
wyll
come
to
the
lordes
table
without
ieoperdye
must
haue
vpon
hym
the
brydegromes
liuerye
.
without
ieopardie
,
if
we
wil
receyue
there
an
holsome
repaste
and
not
deadly
poison
,
let
vs
examine
truely
oure selues
,
whether
we
haue
that
vesture
,
whiche
is
requyred
of
thē
that
are
bidden
to
that
feaste
,
or
not
.
By
the
lyuerie
badge
or
cogneysaunce
greate
Lordes
seruauntes
are
knowen
.
Heare
then
what
the
lord
saith
:
By
this
shall
all
men
Ihon
.
xiii
.
cha
.
Which
is
the
brydegromes
liuerye
.
know
,
that
ye
are
my
dyscyples
if
ye
loue
one
an
other
.
Hereby
ye
maye
perceiue
that
loue
is
the
onely
rayment
or
liuerye
,
without
the
which
whosoeuer
dare
come
to
this
feast
,
he
shal
be
,
vtterly
to
his
own
damnatyon
,
castawaye
,
as
an
vnprofytable
and
rotten
membre
.
For
Paul
saith
Thoughe
I
hadde
al
fayth
soo
that
I
could
moue
mountains
out
of
their
own
places
,
and
yet
i
.
Cor
.
xiii
.
cha
haue
noo
loue
,
I
am
nothinge
.
Yea
,
though
I
bestowe
al
my
goodes
too
fede
the
poore
,
and
gyue
my
bodye
too
be
brente
,
&
yet
haue
no
loue
,
it
profyteth
me
nothing
.
Surely
withoute
loue
,
we
are
vnprofitable
&
vnfruictful
braunches
,
and
be
not
in
that
knot
of
vnitie
and
peace
which
by
thys
holy
sacramente
is
vnto
vs
represented
.
Let
vs
therfore
caste
awaye
the
dedes
and
workes
of
darkenes
(
whyche
is
the
liuerie
of
our
old
auncyente
Rom.
xiii
.
cha
The
workes
of
darknes
be
the
liuerye
of
the
deuill
.
enemye
)
and
put
on
the
armour
of
light
.
Let
vs
walke
honestly
,
as
it
were
in
the
daye
light
,
not
in
eating
drynkinge
neyther
in
chaumbring
&
wantonnes
,
neither
in
strife
and
enuyinge
:
But
putte
we
on
Iesu
Christ
.
He
that
doth
put
on
Iesu
Christe
,
as
he
shoulde
do
,
or
cast
away
the
workes
of
darkenes
,
and
of
the
flesshe
,
which
are
these
:
adultery
,
fornication
,
vncleannes
,
wantonnes
,
worshyppinge
Gala
.
v.
chap
of
idoles
,
witchcrafte
,
hatred
,
variaunce
,
wrath
,
strife
,
sedition
,
sectes
,
enuying
,
murder
,
dronkennes
,
glotony
,
and
suche
What
hee
doth
put
on
,
that
putteth
on
Christe
Galat
.
v.
chap
like
:
so
he
doth
put
on
,
and
take
to
him selfe
:
loue
,
peace
,
vnitye
,
concord
,
longe
suffering
,
gentlenes
,
goodnes
,
faithfulnes
,
mekenes
,
temperauncye
:
brieflye
,
he
doth
put
on
all
godly
vertues
,
required
of
vs
in
the
Scriptures
,
and
worde
of
God
.
Whosoeuer
is
decked
wyth
suche
a
vesture
and
lyuerye
,
let
hym
come
boldelye
to
the
lordes
supper
,
and
there
he
shall
tast
how
swete
the
lorde
is
,
there
he
shall
receyue
that
lyuelye
breade
,
that
fedeth
to
euerlastinge
life
Some
wil
paraduenture
saye
:
Thys
is
a
straunge
doctryne
and
contrarye
to
all
scriptures
Doth
not
Saincte
Paule
saye
Roma
.
i
.
chap
Gala
.
ii
.
chap
that
the
ryghteouse
shall
lyue
by
faythe
?
Doth
not
oure
iustifycatyon
depende
of
faythe
onelye
?
Then
yf
we
brynge
faythe
to
the
lordes
table
,
it
is
sufficyente
to
oure
saluatyon
?
There
shall
we
receiue
the
most
holsome
phisicke
that
healeth
all
the
dyseases
of
the
soul
,
and
at
length
we
shall
heare
the
moste
comfortable
word
&
saiing
of
our
lord
Iesus
christ
:
go
thy
way
,
thy
faith
hath
Mat
.
ix
.
chap
Solution
By
faith
only
we
are
iustyfyed
.
Here
thou
must
marke
that
thys
worde
only
added
of
the
holi
doctors
do
not
exclud
good
workes
as
thoughe
when
we
haue
faith
we
shuld
do
nothynge
,
but
it
excludeeth
ostentation
and
bostynge
of
oure
good
dedes
.
Bryeflye
we
muste
worke
,
&
yet
saye
that
wee
are
vnprofitable
seruauntes
and
that
through
oure
workes
we
meryt
nothinge
.
Gala
.
v.
chapi
Ephe
.
ii
.
chap
made
the
safe
.
I
confesse
&
graunt
&
euer
haue
bene
of
the
opinion
&
mynd
,
that
fayth
in
Iesu
Christ
doth
iustifye
without
the
workes
of
the
law
.
For
fayth
is
the
onely
meate
,
wherby
we
apprehend
the
mercy
of
god
,
trust
to
his
promises
and
his
word
.
By
fayth
onely
we
are
saued
,
oure
sinnes
are
forgiuen
,
and
before
God
we
be
accompted
ryghtuouse
,
as
the
Apostle
to
the
Romaines
,
and
Galathians
dothe
plainly
testifie
.
But
thys
faithe
must
be
no
dead
faith
,
it
must
be
liuely
,
it
must
worke
and
bringe
forth
fruictes
worthy
this
our
vocation
and
calling
.
For
saint
Paule
saith
:
In
Iesu
Christ
,
neither
is
circumsion
anye
thinge
nor
yet
vncircumcision
:
but
faith
which
worketh
by
loue
.
And
agayne
:
We
are
hys
workemanshyp
,
created
in
Christ
Iesu
,
vnto
good
workes
,
whyche
God
ordained
,
that
we
shuld
walk
in
them
.
Whych
(
I
praye
thee
)
are
those
good
workes
?
These
verely
are
the
good
workes
whiche
The
good
workes
that
god
dothe
require
of
vs
much
contrarye
to
the
doctrine
of
Antichriste
which
taught
the
Masses
pilgrymages
&
such
beggerly
geare
were
good
workes
god
hath
ordained
that
we
should
walke
in
them
al
the
daies
of
our
life
.
To
be
in
outward
and
exteryoure
matters
nexte
vnto
god
,
subiect
vnto
our
kynges
magistrates
,
and
rulers
to
honoure
father
and
mother
,
with
all
trewe
obedyence
due
vntoo
them
.
To
fede
the
hungrie
,
too
geue
drinke
to
the
thirstye
,
too
cloth
the
naked
,
to
harbour
the
harbourles
,
too
vysite
the
sicke
and
refresshe
theym
that
be
in
pryson
.
Bryeflye
too
loue
oure
neyghbour
as
oure selues
,
and
to
do
alwaies
vntoo
other
,
as
we
wyll
be
done
too
.
These
be
the
workes
preciselye
commaunded
of
God
in
hys
worde
and
Scryptures
,
whiche
yf
we
doo
not
too
the
vttermoste
of
oure
power
,
the
dreadfull
iudge
Iesus
Christe
,
whome
wee
haue
despysed
in
hys
members
,
shall
thunder
vpon
vs
that
dreadefull
and
ineuytable
Sentence
.
Departe
ye
from
me
(
O
ye
cursed
)
intoo
euerlasting
fyre
,
whiche
is
prepared
for
the
deuyll
,
and
hys
aungelles
.
Not
ye
all
Mat
.
xxv
.
cha
that
saye
vntoo
mee
,
Lorde
,
Lorde
,
shall
enter
intoo
the
kyngedome
of
heauen
:
but
he
that
doth
the
wyl
of
my
father
,
whiche
is
in
heauen
,
he
shall
enter
to
the
kyngdom
of
heauen
:
Had
not
these
folkes
the
gift
of
faithe
?
Marke
what
foloweth
.
They
shall
saye
vntoo
mee
,
Lorde
,
Lorde
,
haue
we
not
prophecyed
in
thy
name
?
Haue
we
not
caste
oute
deuils
,
and
done
many
great
myracles
through
it
?
And
then
sayth
Christe
,
I
wyll
acknowledge
vnto
them
:
I
neuer
knewe
you
.
Departe
from
Mat
.
vii
.
chap
me
,
ye
that
worke
iniquytye
.
Surelye
these
personnes
,
here
mentioned
of
,
by
our
sauyoure
Iesus
Christe
,
had
beside
fayth
(
wythoute
the
whyche
they
coulde
notte
haue
done
those
myracles
)
the
gyfte
of
prophysye
.
Whye
are
they
then
reiectede
and
caste
awaye
?
Because
verelye
,
that
they
wanted
loue
.
For
the
holye
Apostle
Saincte
Paul
(
as
I
haue
already
,
alledged
before
)
dothe
paynlye
say
.
i
.
Cori
.
xiii
.
ch●
Thoughe
I
coulde
prophecye
and
vnderstande
all
mysteryes
or
secretes
and
all
knowledge
.
Yea
,
though
I
haue
al
fayth
,
so
that
I
could
moue
mountaynes
oute
of
their
owne
places
,
and
yet
haue
no
loue
,
I
am
nothing
Wilt
thou
say
(
here
I
do
speake
generally
vnto
all
them
that
with
vs
doo
prefesse
the
gospell
)
that
thou
hast
a
Christian
faith
,
when
thou
seest
thy
brother
or
thy
sister
He
that
seeth
his
brother
or
his
syster
na●ed
or
destitu●ed
of
daylye
●ode
,
&
hathe
●o
compassion
●pon
theym
●ath
no
chry●ian
faythe
.
naked
,
and
destituted
o●
daily
fode
(
whereas
thou
thy selfe
doste
fare
delycyouslye
,
muche
meat
and
drinke
,
which
in
time
can
not
be
spent
of
thy
houshold
seruauntes
,
being
corrupted
by
the
,
many
gaye
and
costly
raymentes
also
,
beyng
shamefullye
moth
eaten
)
and
hast
no
maner
of
compassion
vpon
them
?
Is
it
inough
to
say
vnto
them
,
when
thou
shewest
no
mercy
,
nor
gyuest
nothing
vnto
them
:
depart
yee
in
peace
:
God
sende
you
warmenes
and
foode
?
Verelye
ye
ryche
men
,
ye
shal
wepe
and
howle
,
on
youre
wretchednes
,
that
shal
come
vpon
you
.
Your
ryches
are
corrupte
,
youre
garmentes
Iam
.
v.
Cha
.
are
moth
eaten
.
Your
golde
and
syluer
is
cankered
,
and
the
ruste
of
them
shall
bear
wytnes
agaynste
you
,
and
shall
eate
your
flesh
,
as
if
it
were
fire
Ye
haue
heaped
treasures
together
,
euen
wrathe
too
youre selues
in
the
last
dayes
.
Canne
ye
.
I
beseche
you
,
affirme
truelye
that
yee
beleue
in
Chryste
,
whom
ye
suffer
,
for
mere
nakednes
and
wante
of
fode
,
thus
misexablye
too
perysshe
?
Whatsoeuer
is
done
here
vnto
his
poor
members
(
in
whome
hee
is
eyther
refresshed
or
neglected
)
he
dothe
impute
it
done
vntoo
hym selfe
.
For
saythe
he
:
In
soo
muche
that
ye
dyd
it
too
one
of
these
lyttleones
,
ye
dyd
it
vnto
me
.
And
in
soo
muche
as
ye
did
Mat
.
xxv
.
ch●
not
it
too
one
of
these
lyttleones
,
ye
dyd
it
not
vntoo
mee
.
Agayne
,
vntoo
Saule
,
whyche
persecuted
hys
churche
rageouselye
here
in
the
earthe
,
he
sayde
from
heauen
:
Saule
,
Saule
,
whye
doest
thou
persecute
Actes
.
ix
.
and
xxii
.
Chapiter
.
mee
?
Marke
ye
thys
,
ye
worldelynges
,
whych
of
vncharytable
coueteousenesse
,
doo
ioyne
fielde
to
fielde
,
house
too
house
,
goyng
aboute
too
be
lordes
and
possessyoners
of
all
the
world
,
whensoeuer
ye
put
anye
poore
man
by
his
lyuing
,
thrustyng
hym
oute
of
hys
house
or
farme
,
or
els
cause
hym
to
paye
an
vnreasonable
rent
&
income
for
it
,
therby
(
besides
the
dearthe
of
all
thynges
,
that
ye
cause
in
thys
realme
,
through
your
vnsaciable
auarice
)
bringinge
him
hys
poore
wyfe
,
and
hys
chyldren
,
to
the
staffe
and
wallette
:
verelye
ye
do
it
vntoo
Christe
.
For
whatsoeuer
(
saythe
he
)
ye
Mat
.
xxv
.
cha
doo
to
one
of
these
litleones
,
ye
do
it
vntoo
mee
.
Howe
can
you
nowe
wyth
a
good
,
and
cleare
conscience
,
thoughe
ye
boste
neuer
soo
muche
of
youre
faythe
,
come
to
this
roial
feast
and
banket
,
not
hauing
one
thrid
of
this
wedding
rayment
,
or
bridegromes
lyuery
vpon
you
.
For
if
ye
had
any
sparke
of
loue
and
charitie
Vnchartytablenes
is
cause
that
the
pore
commones
be
so
vsed
.
in
you
,
ye
would
not
so
ordre
the
poore
selye
membres
of
Christ
.
Your
fayth
is
vayne
,
&
your
knowledge
is
playn
vanitye
.
For
he
that
sayth
.
I
knowe
god
and
kepeth
not
his
commaundementes
,
.
i
Iho
.
iii
.
he
is
a
lyer
▪
and
the
verytye
is
notte
in
hym
.
But
the
chyefe
commaundemente
,
yea
,
the
somme
and
effect
of
al
commaundementes
is
:
Loue
thy
neighboure
as
thy
own
self
Sith
therfore
that
ye
oppresse
thus
your
poor
neighbours
,
euer
(
as
greadye
horse
leaches
)
suckyng
their
very
bloud
:
yf
ye
say
that
ye
knowe
God
,
ye
are
but
lyers
,
&
the
veritye
,
though
ye
speake
neuer
so
godly
of
god
and
his
worde
,
is
not
in
you
.
Here
I
do
passe
ouer
the
vncleanly
fornication
,
the
innumerable
stinkyig
adultries
,
and
blasphemouse
swearynges
,
the
dronkenes
and
glotony
,
which
reygneth
emong
you
,
which
should
be
the
lyghtes
and
Lanternes
of
all
the
worlde
.
Yea
,
whyche
is
more
too
be
lamented
of
all
men
,
manye
of
you
,
when
they
haue
done
euyll
,
doo
bost
them selues
moste
shamefullye
of
it
,
and
reioyce
in
their
wicked
and
flagitiouse
doinges
and
factes
.
Some
agayne
wyll
make
the
In
the
.vii.
chapiter
.
of
the
firste
epistle
to
the
corinthians
you
shal
finde
suche
a
saying
but
note
and
marke
why
it
is
spoken
of
the
apostle
.
In
that
ix
.
chapiter
of
Salomones
prouerbes
a
rechelesse
woman
is
induced
by
the
wyseman
,
whyche
vngodly
woman
doth
call
vntoo
her
,
such
as
do
folow
thyr
ow●
waies
●syng●
suche
wordes
as
these
vngodly
do
alledge
for
their
excuses
.i.
Cor
.
vi
.
chap
worde
of
God
,
and
hys
sacred
scriptures
a
cloke
,
shield
and
defence
of
their
filthy
liuinge
.
For
saith
the
one
,
it
is
wrytten
,
doo
whatsoeuer
thou
wilte
,
thou
shalte
not
synne
.
And
the
other
,
Salomon
affyrmeth
,
that
stolen
waters
be
swete
,
&
that
the
bread
,
whyche
is
preuelye
eaten
,
hath
a
good
taste
.
Thus
they
goo
aboute
too
excuse
them selues
,
&
to
make
the
ignoraunte
too
beleue
,
that
the
Scryptures
doo
beare
with
them
in
their
filthy
&
abhomynable
doinges
.
But
brethren
,
be
not
yee
deceyued
.
For
neyther
fornycatours
,
neyther
worshyppers
of
Images
,
nor
aduouterers
,
nor
weakelynges
,
nor
abusers
of
theymselues
with
mankinde
,
nor
theues
,
nor
coueteouse
personnes
nor
dronkerdes
,
nor
cursed
speakers
,
nor
extortyoners
,
shall
enheryte
the
kingedome
of
God
.
Yf
oure
earthelye
parentes
shoulde
threaten
at
anye
tyme
,
too
dysheryte
vs
for
oure
wycked
and
vnthryftye
liuyng
,
we
wold
incontynently
,
rather
thē
we
wold
lose
our
transitory
and
corruptible
patrimonie
,
forsake
all
vnthryftynes
.
Howe
muche
more
oughte
we
,
sythe
that
our
heauenly
father
doth
threaten
,
that
he
wyll
exclud
vs
from
his
kyngdome
,
yf
we
be
fornycatoures
,
worshyppers
of
Images
,
adulterers
,
coueteouse
,
and
extortyoners
,
too
forsake
al
these
abhominable
vices
,
and
that
by
tyme
,
least
we
be
put
from
that
heuenly
heritage
,
which
Christ
the
sonne
of
the
lyuynge
God
,
hath
purchased
vntoo
vs
,
with
hys
precyous
deathe
&
bloud
?
Verelye
,
as
longe
as
suche
coueteousenes
,
extortyon
,
pillyng
stryfe
backebytynge
,
adulterye
and
vncleane
fornycation
with
other
innumerable
fylthye
vyces
,
doo
soo
stronglye
preuayle
emonge
vs
,
oure
faythe
is
but
a
dead
faythe
,
which
the
deuyll
of
hell
hath
also
,
and
trembleth
for
feare
.
Nor
we
ought
not
,
tyl
Iames
.ii.
ch●
we
haue
cleane
put
awaye
that
olde
leauen
of
vnpure
lyfe
,
too
come
to
the
eatyng
of
our
passeouer
.
For
then
we
can
not
dwel
in
Christ
,
nor
Chryst
in
vs.
And
yf
we
dwell
not
in
Christe
,
nor
Christ
in
vs
,
we
doo
notte
eate
hys
flesshe
,
nor
drynke
hys
bloude
,
thoughe
we
do
a
thousaunde
tymes
receyue
the
Sacramente
of
so
high
a
thinge
to
our
vtter
dampnatyon
.
I
haue
now
a
greate
cause
to
lamente
and
bewayle
in
my
hearte
,
too
se
the
people
of
the
lower
sorte
,
vnto
whome
god
of
his
infinite
goodnes
,
did
geue
the
lighte
of
knowledge
and
diuyne
vnderstandinge
,
in
so
muche
that
many
of
them
,
whiche
were
neuer
lerned
but
in
theyr
mother
tongue
,
be
able
(
thankes
be
vnto
that
heauenly
spirite
)
too
matche
,
yf
they
goo
to
playne
scryptures
,
with
any
doctoure
of
the
papystes
parte
.
I
lament
I
say
,
to
se
howe
abhomynably
,
the
moste
parte
of
them
do
lyue
.
Whoredome
,
dronkennes
,
and
glotony
vnto
them
is
but
sporte
and
pastime
.
They
backbite
,
they
sclander
,
they
chyde
and
stryue
.
Emonge
them
there
is
no
modestie
,
noo
sobernes
,
no
temperauncie
.
All
deceyte
,
all
crafte
,
all
subtiltye
and
falsehoode
,
reygneth
emonge
theym
.
Whereas
yf
ye
heare
them
dyspute
and
reason
of
the
scriptures
and
worde
of
god
,
ye
wil
thinke
that
they
bee
very
Aungels
,
that
bene
come
down
from
heauen
.
So
godly
they
talke
,
so
godly
they
speake
Is
not
this
,
brethren
,
to
mocke
the
gospell
of
our
sauyour
Iesu
Christ
,
the
sonne
of
the
lyuynge
God
?
Where
be
nowe
the
wordes
Math
.
v.
cha
,
of
our
heauenly
Master
,
&
teacher
become
?
Let
your
light
so
shine
before
men
,
that
they
may
se
your
good
workes
,
and
glorifie
your
father
which
is
in
heauen
.
Marke
ye
now
,
and
printe
these
words
in
your
memories
and
mindes
.
We
al
vnto
whom
the
heauenly
father
hath
reuelated
his
truthe
,
are
bounde
with
our
modest
behauioure
and
honeste
conuersation
,
to
winne
all
men
,
if
possible
were
,
vntoo
our
master
and
sauiour
Iesu
Christ
to
stirre
and
moue
theym
,
wyth
our
godly
and
vertuous
liuing
to
laude
and
magnifye
our
heauenly
father
.
Why
with
honest
conuersation
and
good
works
?
For
so
is
the
will
of
god
,
before
whom
,
noo
vncleannes
,
nor
fylthy
thing
can
consiste
or
abyde
.
A
familier
similitude
to
prouoke
all
men
to
liue
according
to
theyr
profession
And
besides
that
,
as
yf
children
be
wel
nurtered
,
behaue
them selues
manerly
and
well
,
their
parentes
,
whyche
haue
brough
to
them
vp
,
be
therfore
of
all
personnes
magnified
and
praysed
.
Whosoeuer
se
theym
,
will
saye
.
Gods
blessinge
lyght
vopn
the
heartes
of
suche
parentes
,
they
are
worthy
to
haue
chyldren
,
euen
so
yf
we
do
lead
here
a
godly
&
vertuouse
life
in
this
world
if
we
be
sobre
,
modest
and
gentil
vnto
al
persons
.
Verelye
it
shall
redound
too
the
glorye
of
the
liuing
god
.
Our
father
,
whyche
is
in
heauen
,
shal
be
gloryfied
of
all
men
.
Al
natyons
wyll
laude
&
praise
his
holy
and
blessed
name
,
yea
and
therby
many
shall
be
allured
to
the
holy
gospell
and
faith
of
our
sauiour
Iesu
Christ
.
Contrary
wise
,
if
children
Fathers
and
mothers
are
highly
discommended
if
their
chyldren
be
not
well
brought●
vp
.
be
vnnurtured
&
vnmanerly
behauing
then selfes
rudely
&
naught
,
it
wil
be
to
their
parentes
,
great
shame
and
dishonesty
For
it
their
fathers
&
mothers
,
shal
commonlye
of
all
persons
be
dispraysed
,
and
very
muche
discommended
:
euen
soo
,
if
we
doo
not
liue
accordyng
to
oure
professyon
,
yf
oure
conuersatyon
,
be
notte
honeste
,
decente
,
and
comely
,
the
doctrine
of
the
gospell
whyche
we
do
professe
,
shalbe
euill
spoken
vpon
,
.
Our
heauenlye
father
,
wythoute
doubt
shall
be
highly
dishonoured
,
as
S.
Paule
sayth
:
Thou
makeste
Rom.
ii
.
chapi
thy
boste
of
the
lawe
,
and
thorowe
the
breakinge
of
the
law
,
thou
doest
dishonoure
god
.
For
the
name
of
the
lord
is
euyl
spoken
of
,
emonge
the
gentiles
for
you
.
Do
not
nowe
the
enemyes
of
the
truth
,
hauyng
not
one
What
the
enemyes
of
the
truth
hauyng
no
scripture
to
defende
them selues
,
be
wont
to
saye
.
syllable
of
the
scryptures
to
defend
them selues
,
openly
in
euery
place
,
as
they
are
syttyng
on
theyr
ale
benches
,
depredycate
and
saye
:
Where
is
extortyon
,
bryberye
,
and
pyllynge
,
nowe
a
dayes
moste
vsed
?
Verelye
emonge
these
newe
Gospelers
.
Where
dothe
coueteousenes
,
whordome
,
adulterye
,
dronkennes
,
blasphemouse
swearynge
and
glotonye
,
at
thys
presente
tyme
reygne
?
Where
,
butte
emonge
oure
newe
gospellers
?
Who
doth
stryue
,
enuye
,
vndermine
,
one
another
,
deceiue
and
begile
one
another
.
Who
doth
backebite
and
sclaunder
,
who
is
vnmercifull
and
vncharitable
?
Who
(
saye
they
)
but
oure
newe
gospellers
?
Thus
they
do
saye
and
I
beleue
it
partely
.
Wherfore
dere
beloued
brethren
,
I
i
.
Peter
.
ii
.
cha
beseche
you
,
as
pylgrymes
and
straungers
abstayne
from
fleshlye
lustes
,
which
fyghte
against
the
soule
,
and
see
that
ye
haue
honeste
conuersatyon
,
emonge
the
enemyes
of
the
truthe
and
verytye
,
that
where
as
they
backebyte
you
as
euyll
doers
,
they
maye
see
youre
good
workes
,
and
prayse
god
in
the
daye
of
visitation
.
For
so
is
the
wyll
of
God
,
that
with
wel
doing
ye
may
stoppe
the
mouthes
,
of
folysshe
and
ignoraunt
menne
,
as
free
,
and
not
hauing
the
libertie
for
a
clooke
of
malycyousenes
,
but
euen
as
the
seruauntes
of
GOD
.
Thys
verelye
,
wyll
be
vnto
your
owne
selues
,
here
in
thys
worlde
,
greate
shame
and
rebuke
,
and
in
the
worlde
too
come
,
vtter
confusyon
,
if
youre
aduersaryes
may
veryfy
these
sayinges
vpon
you
.
Beholde
,
thou
arte
called
a
Chrystyan
,
Here
we
do
a●ude
to
the
say●nge
of
the
a●ostle
,
In
the
●econde
to
the
Romaines
,
and
trustest
in
the
gospell
,
and
makest
thy
boast
of
GOD
,
and
knoweste
hys
wyll
,
and
alloweste
thinges
that
be
excellent
and
beynge
enfourmed
by
the
Gospell
,
beleuest
that
thou
thyselfe
arte
a
guyde
of
the
blinde
;
a
lyghte
of
theym
whyche
are
in
darkenesse
,
an
enfourmer
of
theym
whyche
lacke
des●r●●ty
on
,
a
teacher
of
the
vnlearned
,
whyche
haste
an
exaumple
of
knoweledge
and
of
the
truthe
,
by
the
Gospell
.
Thou
therefore
,
that
teachest
an
other
,
teacheste
not
thy selfe
.
Thou
preacheste
that
a
manne
shoulde
not
steale
,
and
yet
thou
stealeste
.
Thou
sayest
that
a
man
should
not
commytte
adulterye
,
and
yet
thou
breakest
wedlocke
.
Thou
abhorest
idoles
,
and
yet
robbest
god
of
his
glory
.
For
throughe
breakyng
the
commaundementes
of
the
gospel
,
wherof
before
al
men
thou
makest
thy
boste
,
thou
giuest
an
occasion
vnto
al
other
natyons
and
peoples
,
whyche
haue
yet
the
veale
of
Moises
,
before
theyr
eyes
,
too
speake
euyll
of
the
trewe
doctryne
and
gospell
of
our
Sauyoure
Iesu
Christ
.
Whych
hath
taught
vs
that
we
should
daily
in
our
praiers
,
aske
,
that
the
name
of
oure
heauenlye
father
may
be
sainctified
.
Marke
and
vnderstand
.
How
this
petition
,
halowed
be
thy
name
,
ought
to
be
vnderstanded
.
Can
hys
name
be
holyer
then
it
is
?
no
forsouth
.
But
when
we
saye
:
Holowed
be
thy
name
,
besydes
all
other
thinges
to
comprehended
in
thys
petition
,
we
desyre
that
of
his
mere
mercyfulnes
,
he
gyue
vs
grace
so
to
lyue
in
this
wretched
worlde
,
so
too
vse
and
behaue
oure selues
in
our
conuersatyon
(
all
impietye
and
vngodlynes
,
which
myght
in
any
wise
obscure
the
s●●c●ycation
of
his
name
,
beyng
banisshed
away
)
that
all
men
,
seynge
oure
good
workes
may
prayse
and
laude
his
holye
and
blessed
〈◇〉
.
Do
we
not
then
m
〈…〉
lie
,
and
dissemble
before
god
,
to
If
we
liue
wickedly
when
we
say
in
our
praier
,
halowed
be
thy
name
:
we
make
a
lie
vnto
god
.
our
vtter
destructyon
and
vndoing
,
if
we
liue
contrary
to
the
same
?
Doubtles
the
lord
in
his
fury
&
wrath
,
wyl
thunder
out
these
wordes
vpon
vs
:
Ye
vngodly
,
why
do
ye
preach
my
lawes
,
&
take
my
couenaunte
in
Psalme
.i.
your
mouthes
wheras
ye
ha●e
to
be
refourmed
,
&
haue
cast
my
wordes
behinde
you
?
When
ye
sawe
a
thief
,
ye
consented
vnto
hym
,
and
haue
bene
partakers
wyth
the
aduouterers
.
Ye
haue
let
youre
mouthes
speake
wickednes
,
&
wyth
youre
tongues
ye
haue
set
furth
deceiptes
.
Ye
haue
sate
and
spoken
agaynste
your
brethren
,
yea
&
haue
sclaundered
your
owne
mothers
sonnes
:
I
wyll
plucke
you
awaye
.
and
there
shall
be
none
to
delyuer
you
.
For
to
him
onely
,
that
ordereth
hys
conuersation
honestly
,
To
thē
onlye
that
use
honeste
conuersatyon
the
saluatyon
of
god
shal
be
shewed
.
Apocal
.
ii
.
cha
It
is
saide
vnto
the
aungell
of
the
church
of
Ephesus
,
I
will
remoue
the
candlestick
from
his
place
except
thou
repent
.
Iob
.xxxiiii.
or
according
too
ryghte
,
wyll
I
shewe
the
saluatyon
of
God
.
Besydes
all
these
,
I
am
greatly
afrayde
that
he
will
remoue
our
candlesticke
from
his
place
,
that
is
to
say
:
take
awaye
his
truth
and
verytye
from
vs
,
and
giue
vs
vp
into
the
spiryte
of
erroure
and
blindnes
,
wherein
we
haue
,
to
the
destruction
of
many
soules
,
walked
soo
many
hundreth
yeres
before
.
For
god
(
saith
the
scripture
)
maketh
the
hipocrite
to
reygne
,
for
the
synnes
of
the
people
.
That
we
may
therfore
,
auoyde
those
horrible
plagues
,
let
vs
repent
by
tyme
and
ordre
our
conuersatyon
honestly
,
that
we
maye
be
accompted
not
talkers
onely
,
but
trew
folowers
of
the
gospell
&
worde
of
god
.
Then
shall
our
heauenlye
father
,
through
vs
,
of
al
nations
,
peoples
and
tonges
be
glorified
,
praysed
and
magnifyed
.
Then
without
doubt
shal
we
receiue
at
the
lords
table
that
blessedful
and
euerlastynge
lyfe
.
which
is
purchased
vnto
vs
,
with
the
precious
bloud
of
our
sauior
Iesu
Christ
.
To
whome
with
the
father
,
and
the
holy
ghost
,
be
praise
,
glory
and
honoure
,
world
without
end
.
AMEN
.
¶
Written
at
Hackeney
,
the
laste
day
of
October
,
in
the
yeare
of
our
Lord
.
M.
D.
XLVIII
.