betrayed he toke the brede and after he had geuen thankâ—s he brake it saynge Take ye it eat it This is my boodye whiche is for you broken Here is nowe to be noted the ordyr of this accion or acte Firste Criste â—oke the brede in his handis secondarylye he gaue thankis thirdelye he brake it foâ—â—ertly he raught it them sayng take it fyftely he had them eate it At laste after all this he sayd This is my bodye whiche is for you brokeÌ„ this thinge do ye into the rememberaÌ„ce of me Her ye se that this breade was firste brokeÌ„ deliuered them and they were commaunded to eate it to ere Criste sayde This is my boâ—dye And for because it is to suppose verely that they toke it at his hande as he bad them and dyd eat it to when they had it in their handis their master whose wordis they did euer obaye commandinge them It muste nedis folow yf these be the wordes of the consecracion that â—hey were houseled with vncoÌ„secrated brede or els now eaten or at lâ—ste wyse parte of it ere Cryste consecrated it ye it foloweth that it was oute of Cristis handis and in theyr mouthes when Criste consecrated it and so to haue coÌ„secrated it when it was now in hys disciples handis or in their mouthes or rather in theyr belyes Here it is manifest that Cryste consecrated no breade but delyuered it to his disciples baâ— them ete it In somyche that S. Thomas theyâ— owne doctour that made their transsubstanciacion confesseth that some there were that sayd that Criste did firste consecrate with wâ— other wordis ere he nowe reching the breade to his disciples sayd This is my bodye c. and yet calleth he it no heresye so to saye Nowe sithe in all this acte and souper ther be no wordis of consecracion but of the delyuering of the brede broken after thankis geuyng with a commandement to eat it brynge vs your wordis of consecracion and shew vs by what wordes God promised you gaue ye powâ— to make hys bodye Ther is nether commandement nor yet any wordis lefte in all the scripture to make or to consecrate Christes body to bringe it into the brede But therbe the wordis of God lefte in the fyrst cap. of Genesys wherby he made al the worlde with which wordis all be it we yet haue them yet is it denyed vs to make that thing that he made with them Now sith we hauyng his wordis of the creacion cannot yet make any newe creature of nothyng how then shall we with out any wordis of consecracion and makinge make y â— maker of all thyngis ¶ Unto thys accion or souper or delyuerance of the brede he added a reason and significacion of thys signe or sacrement and what also is the vse therof as thoughe any shulde aske them theraftir what sacrement religion or ryte is this They shulde answer euen in a lyke maner of spech as it was commanded their fathers to make answere to theyr chyldren at the eatyng of the olde passouer wherof this new passouer was the veryte and that the figure sayng When your chyldern aske ye what religion is thys ye shal answer them It is the sacrifyce of the passyngby of the lorde c. Lo here the lambe that signifyed and did put them in rememberance of that passyngby in Egypâ—e â—he Israelitis spared and the egyptians smyten was called in lyke phrase the selfe thynge that it represented signifyed and did put them in remembrance of No notherwyse then if Chrystes disciples or any man els seyng in that souper the brede taken thankys geuen the brede broken distributed eaten shulde haue asked hym what sacremeÌ„t or religion is thys He had to answer theÌ„ y t Christe sayd This is my bodye whych is for you brokeÌ„ This thing do ye into the remembrance of me that is to saye so ofte as ye celebrate thys souper geue thankis to me for your redempcion In whych answere he callethe the vtwarde sensible signe or sacrement that is the brede wyth all y â— other accion euen the same thinge that it sygnifyeth representeth and putteth syche eaters of the lordis souper in remembrance of For when he sayd whyche is broken for you euery one of them sawe that theÌ„ it was not his body that was ther broken but the brede for as yet he had not suffered but the brede broken was diuided into pesis euery one of the twelue takyng eatinge a peace before he saydeâ—â—hys is my bodye c. ¶ Nowe sith M. More wil steke so faste in hys literall sense vpon these wordis This is my bodye c. Then do I aske him what thynge he shewethe vs by this first worde and pronowme demonstratyue Hoc in englysshe this If he shewe vs the brede so is the brede Christis bodye and Christis body the brede whiche sayng in the literall sense is an hyghe heresye aftir them And for thys sayng thei â—uâ—â—ned Lorde Cobham Also I aske whither Cryste speking these wordis This is my bodye c. had then the brede in his handis wherwith he houseled his disciples or no That he had it not but had now delyuered it them and had commaunded them to ete it to the ordyr and wordis or the texte playnly proue it as is declared before And S. Marke relleth the story also in this ordyr The Cuppe taken in his handis aftyr he had geuen thankis he gaue it them and thei all dranke therof And he sayd to them This is my bloode of the new testament whiche is shed for many Here is it manifest that thei had all dronken therof first ere he said the wordis of consecracion if they be the wordis of any consecracion Besydis this yet if ye be so sworne to the litterall sense in this mater that ye wyl not in these wordes of Cryste This is my body c. admitte in so playne a speche no troope for Allegorye ther is none if ye knew the proper difference of them both whiche euery grammaâ—ion can teche you then do I laye before your olde eyen and spectacles to Crystes wordis spoken of the Cuppe bothe in Luke cap. 2â—2 and Paule 1. Ca 11. sayng This Cuppe is the newe testament thorow my bloode which is shed for you Here Cryste calleth the wyne in the cuppe the selfe cuppe which euery man knoweth is not the wyne Also he calleth the cuppe the newe testameÌ„tâ— and yet was not the cuppe nor yet the wyne contayned theryn the newe testament and yet he calleth it the newe testament coÌ„teigned and coÌ„firmed with his blood here ye se he called not the cuppe his blode but the testament Where is now your litterall sense that ye wolde so fayne frame for your papistiâ— plesure If ye wyll so sore steke to the letter why do youre faccion leue here the playne letter sayng that the letter slayeth goinge aboute the busshe wyth thys exposicion
For he ment as faithfully and as playnely as hys wordis sownedâ— and euen so dyd hys disciples wyth out any more meruelynge vnderstode him For they answerd him sayng Lo now spekest thou apertely nether spekest thou any ê“uerbe But what a derke prouerbe and subtyle rydle had it bene if he had ment by hys goynge hence to haue taryed here styll and by forsakynge the worlde to abyde â—tyll in the worlde and by hys goyng hence to hys father by hys very bodely ascencion to be but inuisible who wolde interprete thys playne sentence thus I go hence that is to saye I tarye here styll I forsake the world and go to the father that is to saye I wyll be but inuisible and yet here abyde styll in the worlde bodely For as concernyng hys godhed whiche was euer wyth the father and in all placys at once he neuer spake syche wordis of it whan Cryste sayde hys dethe now at hande vnto hys disciples now agene I forsake the worlde and go to my father but ye shall tary styl in the world If they wyl expowne by hys forsakyng the worlde to tarye here styl bodely and to be but inuysyble why do they not â—y lyke exposicion interprete the tarynge here styl of the disciples at that tyme to be gone heÌ„ce bodely and to be here visible For Crist did set these contraryes one agenst a nother to declare eche other as if to tarye here styll dyd signyfye to the disciples that they shulde abyde in the worlde as it dothe in dede theÌ„ muste nedis his goyng heÌ„ce forsakyng the worlde signifie his bodely absence as both the wordis plainely sowne Cryste ment they vnderstode them But in so playne a mater what nede all these wordis Be thou therfore suer Crysten reder that Crystis glorified body is not in this worlde but in heuen as he thyther ascended in whiche body he shall come eueÌ„ as he weÌ„t gloriously wythe powr and grete maiestye to iuge all the worlde in the laste daye Be thou therfore assuered that he neuer thus iâ—geled noâ— mocked hys so dere beloued disciples so ful of heuines now for hys bodely deê‘tynge For if he had so ment as our papistis haue paruerted his sayngis his disciples wolde haue wondered at so strange maner of speche and he wolde 〈◊〉 â—xpressed his mynde playnly sithe at thys tyme he was so full set to leue them in no doute but to counfort them with hys playne and confortable wordis And yf he wolde haue bene but inuisible and still bodely present he woulde neuer haue couered himselfe wyth the clowde shewynge them and testifyenge also by those two men his very bodely ascension oute of theyr syghtis we maye not make of his very bodely ascension siche an inuysyble iugelynge caste as oure papistis fayâ—e Fasshoning and fayning Cryste a bodye nowe inuisible now in manye placis at once and then so greate and yet in so lytel a place not discerned of any of our sensis nowe gloryfied now vngloryfied now passible and then impassible and I wote ner what they imagyn and make of theyr maker and all with oute any worde ye clene agaynste all the wordis of holy scripture For suerly in thys theyr imaginacion and so sayng thei bringe in a fresshe the heresye of that great heretiâ— Marcyon whiche sayd that Criste toke but a phaÌ„tasticall bodyeâ— and so was nether verely borne nor suffered nor rose nor ascended verelye nether was he very man whiche heresye Tertullian coÌ„futeth Cryste toke verely oure nature siche a passible and mortal body as we here aboute with vs saue that it was with oute all maner of synne In siche a body he suffred verely rose agen frome dethe in siche a glorifyed body now immortall c. as euery one of vs shall ryse in at the general iudgement It is appropryed onely to his godheâ— to be euery whore and not to be circumscribed nor contaned in no place And as for our papistis prophane voyde voyces his bodye to be in many places at once indiffinitiue incircuÌ„scriptiâ—e non permodum quanti neque localiter c. whiche includeth in it sâ—lfe contradiccion of whiche Paule warned Timothe 1. Timo. 6 2. Tim. 2. callyng them thopposicions of a false named scyence for that their scolasticall diuinite muste make obiecâ—ions agaynste euery trouthe be it neuer so playne wyth pro contra whych scyence many that ê“fesse it saith Paule 1. Tim. 2. haue erred from the faiâ—he as for this conteÌ„cion and bataill aboute wordis profitable for nothynge els but to subuerte the herers I care not for them For I haue the almyghty testymony of theâ—erlastinge worde of God redy to soyle all their madde and vnreasonable reasons to wype them clene a waye to turne them into their owne confusion ¶ And for because they holde them so faste by Paule 1. Co. 11. I shall loose their holde expownynge the lordis souper aftir Paule whyche addeth immediatly vnto the cuppe this that Luke there leaued forthe Do ye this in to my rememberaÌ„ceâ— This doth Paule repete so ofâ—e to put vs in mynde that these thankis geuyng and souper is the commemoracion and the memoriall of Crystis dethe wherfore aftir all he repeteth it yet agayne the thirde tyme saynge So oft as ye shall ete this brede he calleth it styll brede euen aftir the popis consecracion drinke the cuppe he saith not drynke this blood se that ye geue thankes be ioyouse and preche the deâ—he of the lorde for somyche sygnifieth annunciate in this place vntyll he come that is to saye fro the tyme of hys deathe ascencion vntyll he come agayne to iugement Forthermore saith Paule whoso ete thys brede he calleth it styll brede or drynke of the câ—ppe of the lorde vnworthelyâ—he is gilty the bodye and blode of the lorde The bodye blood of the lorde Paule calleth here the congregacion assembled toghyther to ete the lordis souper For they at hys body and blood whych ar remeded wyth his body and blode as he sayde in the .10 cap. before The cuppe of thankis geuynge whyche we receyue wyth thankis is it not the felowship of the blood of Cryste Thâ— brede whyche we breke is it not the felowship of the bodye of Cryst For we beyng many togither ar one brede euen one bodye Lo here Paule expownyng hymselfe vseth the same forme of speche that is vsed in these wordis This is my bodye takyng Is for signifieth we ar one brede euen one bodye that is to saye we ar signified be one lofe of bred to be one bodye he shewethe the cause adding because we be all partakers of one lofe or pese of brede And in the .12 cap. folowing he sayth playnely ye be the bodye of Cryste and hys partyclar members and in the firste cap. to thephesiansâ— God dyd set Cryste to be the head ouer all vnto hys congregacion whyche hys bodye c. ¶ And because tâ—e comparyson in the
.10 cap. betwene the lordys borde hys cuppe and the deuillys borde and hys cuppe do declare thys mater I shall recyâ—e Paulys wordis saynge ye maye not drynke the cuppe of the lord the cuppe of the deuyll bothe togytherâ— ye may not be partakers of the lordis borde the deuylls borde bothe at once The deuyls bord and his â—uppâ— was not hys body and blode but the etyâ—ge and drynkynge before theyr images and Idolls as dyd the haithen in the worshyp and thâ—nkys of thyr Godsâ— of whyche thynge thou maist gather what Paule ment by the lordis borde and his cuppe Now let vs retourne to Paule in the .11 cap. Thei eate thys brede and drynke of this cuppe vnworthely that come not vnto thys borde with suche faithe and loue as they professed at theyr baptisme They ete vnworthely that thruâ—ted them selues in among thys congregacioÌ„ hauyng not the loue that this sacrament and sygne of vnyte techethe sâ—gnyfyeth whych maner of people Paule in thyssame ca. rebukethe bendethe all hys sermon agenste them for that thy were contensyouse and came togyther not for the better but for the worseâ— So that thyr comyng togither whyche shuld haue â—ene a token of faithe and loue was turned into thoccasyoÌ„ and mater of diâ—sencion and stryfe because euery man dyd eâ—e as Paule sayth hys owne souper and not the lordys souper wheryn the brede and drynke is comon as well to the pore as to the ryche but here the ryche dysdayned the pore and wolde not tarye for them so that some as y e ryche wenâ—e thâ—yr waye dronken and ful anâ— the pore departed â—ongrye drye whyche was a tokeÌ„ of no â—gal distrybucion of the brede and drynke and that the ryche comtemned the pore and so became sclaunderouse and gyltie of y e body and blode of Cryste that is to wite of y e pore congrâ—gacion redemed wyth Crystis body and bloâ—e Thus they that came togyther apeâ—yng to haue had that loue whyche the souper signifyed and had it not vttered them selues by thys contenciouse vnlouynge dealyng not to be meÌ„bers of Crystys bodye but rather gyltye hurtfull vnto them As if a soudyer of our aduersaryes parte shulde come in among vs wythe our lordis badge hauynge not that herte faythe and loue to our capitayne that we haue we wolde if we espyâ—d it by any token take hym for a spye and betrayer rather then one of vs. ¶ Let a man therfore sayth Paule proue him selfe well before whyther he hathe thys faythe to Cryste and loue to God and hys neghbour whych all he professed at baptisme thys souper signyfyed and so come in emonge the congregacion to ete of thys brede drynke of this cuppe he calleth it styll brede wyne and nether hys body nor blode For he that etith and drinketh vnworthely eteth drynketh his own dampnacion because he discryâ—eth not the lordis bodye He calleth styll the lordis bodye the congregacion redemed wyth Crystis body as he dyd before and also in the chap. folowynge feâ—chyng â—ys analogy and simyleâ—ude at the naturall bodye In whyche althoughe ther be diuerse members one exellynge a nother one inferior vyler more conteÌ„ptible then a nother yet may not the bodye want them but must kouer them reuerently holde them in honour Ageyn in the bodye thoughe â—herbe dyuerse members of diuerse eâ—â—ices yet is ther no discorde emonge them but euery member beâ—t neâ—er so low vyle yet dothe it mynister serue a nother and al togither holde vp helpe the â—â—oll bodye This coÌ„sideracion with these coÌ„parysons so eloqueÌ„tly so playntuously so lyuely dothe Paule set forthe in that .12 chap. that noman can desyer any more And all to bringe vs into the consyderacyon discrecyon of the bodye of Cryste whyche is hys congregacyon wythout whyche consyderacion discrecioÌ„ if we thrust our selues yn wyth this signe cognisans faynedly we be but hypocrites and ete and drynke our owne iugement For thys cause many are syke emonge you and many ar a slepe that is ar dede Here it semeth some plage to haue bene caste vpon the CoriÌ„th for this abuse in the eâ—yng of the lordis souper For bothe the lawe and prophetis thretened vs plages as pestilence famyne swerde for our synnes For yf we had iuged our soules that is If we had dilygeÌ„tly examined our owne lyuinge and repented we shulde not haue beÌ„ iuged that is to saye punisshed of the lorde But whyle we be punyshed we be corrected of the lorde leste we shuld be condempned wythe the worlde wherfore my brethern when ye come togyther to eate tary one for a nother Here is the cause of all thys dissention wherfor Paule rebuketh them But here myght some of them obiecte tell Paule Syr we come hyther hongry may not tarye so longe wher vnto Paulle answereth as he dyd before saynge Haue ye not houses to ete drynke yn Do ye contempne the coÌ„gregacyon of God shame them that haue non Here he calleth the pore the chyrche of god whom aftyrward he called the body of the lorde and now at laste he sayth If any maÌ„ be so hongry let hym ete somwhat at home so delaye hys honger that he may the beter tary for the pore leste ye come togither vnto your condempnacyon And as for other thyngys I shall dispose and set in ordyr when I come These other thynges were coÌ„cerning this souper siche as were out of frame emong them whyche yf ye rede the wholl pystle ar efte esye to se that they were no necessary trouthes for their saluacion for al syche trouthes Paule had preched them before and wrytten theÌ„ to Nether were these other thyngys lente faste thassumpcioÌ„ of our lady halowyng of bowes bellis and asshes halowyng of vestymentis crepynge to the crosse wyth siche other vnwryten vanites as M. More liâ—tethe to ieste and tryfull out the trouthe ¶ Now haue ye the very pure sence of these Crystis wordis Thys is my bodye that is to say Thys signifyethe or reprensente the my bodye takynge Est for significat As M. More hymselfe vttered it in hys Dyaloge put forthe in wylliam Barlows name reciting the opinyons of EcolaÌ„padius zwinglius saynge thys is my body is as miche to saye as thys sygnyfyeth my body wher he sayth that Ecolampadius allegeth for hym TertulyaÌ„ Chrysostome and Austen but falsely somtyme addynge more to their wordis sometyme takynge a waye frome their sentencis whych sayng is playne false and he belyethe the man now departed for fyrste hys incomparable lernynge and very spirituall iugemeÌ„t wolde not suffer hym to be ignorant in the vnderstanding of these olde holy doctours whom I dare saye he vnderstode as well as More And his conscience faythfâ—lnes wold not suffer him falsely to peruâ—rte them as More belyethe and peruertethe Crysâ—e and Paule all holy scripture And yf this man
and circumlocucion expownyng Tâ—ys is my bodye that is to saye This is conuerted and turned into my bodye and thys brede is transsubstancy â—â—ed into my bodye How farre lo M. More is thys your strange thomisticall sence â—rome the statte letter If ye be so addiâ—â—e to the letter why traye ye the comon peple frome the letterall sence wyth thyâ—â—ugge tellyng them the letter slayeth but ther is nether â—â—tter nor spirit that maye brydle and holde your styfe necked headis ¶ Also ye shall vnderstande that Christe rebuked the iwes Io. 6. for theâ—r litteral sence and carnal vnderstandyng of hys spiritual wordis Sayng My flesshe profiteth you nothynge at all to eate it c. And their litterall takyng of hys spirituall wordis was the cause of theyr murmure c. For euen there as also lyke in other placis To ete Crystis flesshe c. aftyr the comon phrayse of the scripture is not els then to beleue that Cryste suffred dethe and shede hys blode for vs. Rede ye 1. Corâ—n 10. that our fathers all dyd ete the same spyritual meate and dranke the same spirytuall drynke that we nowe ete and drynke Here I thinke M. More muste leue hys litteral 〈◊〉 and materiall meat or els denye Paule and denye to that our fathers did ete Cryst and dranke hys blode whyche all here Paule saythe for to eate and to drynke thys spyrituall meat and driÌ„ke was as himselfe declarethe to eate and drinke Christe Thei dranke of the stone saith Paule that went with them whiche stone was Christe And we ete and drinke the very same stone whiche is not els then to beleue in Christe Thei beleued in Christ to come and we beleue in hym comen and haue sufâ—red where is now thinke ye M. Moris litterall sence for the â—â—ing of Christis materiall bodye Our fathers were one and the same chyrche with vs vnder the same testament and promyse eueÌ„ of the same faithe in Christe And euen as they eate hym and dranke his bloode euen the same spirituall meat and drynke that we do ete and drinke so do we now in the same faithe for what els was signifyed by thys maner of speche our fathers did eate and drinke Chryste then that they beleued in Christe to be incarnated to suffer dethe what els ment the pore woman of Chanane by eatynge then to beleue when she answerde Christe saynge ye saye sothe my lorde But yet â—o the lytell whelpis ete of the crummes that fall frome theyr maisters table This did she answer in an allegory accordyng to Christis first answer vnto her she meaning by the etinge of the crummes the beliefe of his wordis and gospel to be sâ—atred amoÌ„g the genâ—yls as Christe answering comfirmed hir meaning saing O woman grete is thy faithe He sayd not thou arte a grete eater and deouwereâ— of brede Here is it playne that to ete in escrâ—pâ—ure is taken to beleue as Chyâ—te himself expowneth it Io. 6. so ofte and so plentuously and I am here compelled to inculke and iterat it whiâ—h so many wordis to satisfye if it were possible this carnall flessh vowerer and flesshely iwe ¶ Nowe to examyn and to discusse this mater more depely and playnly I shall compare the olde passouer with the newe and souper of the Lorde And to shewe ye how the figurâ—s corresponde theyr verites I wyll begyn my coÌ„parison at Baptysme coÌ„paryng it with the lordis souper whyche be the two sacrameÌ„tis lefte vs now vnder the grace of the gospell And aftirwarde to set forthe both these sacramentis playnely I wyll compare Cyrcumcision with baptysme and the passe lambe with Crystis souper ¶ Cy baptysme as we testyfyed vnto the coÌ„gregacion our enterynge into the bodye of Criste take here Crystis bodye as dothe Paule for his congregacion to dye be buryed and to ryse wyth hym to mortifye our flesshe and to be reuyued in spirit to caste of the olde man and to do vpon vs the newe euen so by the thankys geuynge for so did the olde greke doctours call thys souper at Goddis borde or at the lordis souper for so doth Paule call it we testifye the vnite and communion of oure hertis glued vnto the hole bodye of Cryst in loue ye and that in siche loue as Cryste at thys hys laste souper expressed what tyme he sayde hys bodye shulde be broken and hys blod shede for the remission of our synne And to be short As baptisme is the badge of oure faythe so is the lordis souper the token of our loue to god and oure neghbours wher vpon standeth the lawe and prophetis For the ende of the precepte is loue out of a pure herte and good conscience and faith vnfained So that by Baptisme we be iniciated conseigned vnto the worship of one god in one faith And by the same faithe and loue at the lordis souper we shewe our selues to continew in our possession to be incorporated and to be the very members of Crystis bodye ¶ Bothe these sacramentis were fygured in Moses lawe Baptysme was fygured by circâ—ncisyon and the lordis souper by the etynge of the passelombeâ— where lyke as by cyrcuncysion the people of Israel were rekened to be goddis people seuerall frome the gentyls so be we now by baptisme rekened to be conseigned vnto Crystis chyrche seueral frome iwes paynyms c. And as their passouer that is to saye their soleÌ„pne feste yerely in etynge their passelombe was an vtwarde token of their perseuerance in their relygion and in remembrance of theyr passage out of egypte into the londe of ChanaaÌ„ so is now the etinge of the lordis souper whyche Cryst and Paule called our passouer a token of our perseuerance in our crysten profession at baptisme and also thankis geuynge wyth that ioyfull remembraÌ„ce of our redempcion from synne dethe helle by Crystis dethe Of the fygure of thys souper our new passouer thus is it wrytten Aftir ye be entred into that lande whyche the lorde God shal geue you accordyng to thys promyse ye shal kepe thys ceremony And when your chyldren aske ye what relygion is thys ye shall answer them It is the sacryfice of the passyngouere of the lorde when the lorde passed forebye the houses of the chyldern of Israel in egipte smyting the gipcians and delyuering our houses This etinge therfore of the passe lambe was the figure of the lordis souper which fygure whan the howr was comen that he wolde iâ— to ceasse geue place vnto the verite as the shadewe to vanisshe awaye at the presence of the bodye He sayde thusâ— with a feruent desyer do I longe to eate this passouer with you ere I suffer ¶ Agene let vs compare the fygure wyth the trwthe the olde passouer with the newe and diligeÌ„tly consyder the properte of spekinge in and of ether of them Let vs expende the succession imitacion tyme howe
the newe succeding the olde the mediatour Criste betwene bothe sittinge at the souper celebratinge bothe with his presens dyd put out the olde and bryngyng the newe For ther is in ether of them syche lyke composicion of wordis siche affinite and proporcion in speche syche symilitude and propertie in them bothe the newe so corresponding in all thingis the olde that the olde declarethe the newe what it is wherfore it was instituted what is the very vse therof And to beginne at circuncision the fygure of baptisme ye shall vnderstande That in sycke rytes and sacraments ther ar two thingis to be consydered that is to wit The thinge and the sygne of the thinge The thynge is it wherfore the sygne is institued to sygnifye it as in circuncision the thinge is the couenant to be of the peple of God and the sygne is the cuttyng of the foreskinne of the preuey member In the passouer the thinge was the rememberance wyth thankis geuinge for the delyuerance out of the harde â—seruitute of egipt but the sygne was the lambe rosted with siche ceremones as were ther prescrybed them So in baptisme The thynge is the promyse to be of the chirche of Cryste the sygne is the dippinge into the water withe the holy wordis In oure Lorâ—is souper the very thinge is Cryste promysed and crucifyed and of fayth thankis geuinge vnto the father for his sonne geueÌ„ to suffer for vsâ— but the sygne is the dealyng and distributing or rechinge forth of the bred and wyne with the holy wordis of our lorde spoken at his sauper after he had thus dealte the brede and wyne vnto his disciples ¶ And here is it diligently to be noted That sithe in all these riâ—es ceremones or sacramentes of God thus institued these two thynges that is to weâ—te the thinge sygnyfyed and the sygne that signifiethe â—e concurrant and inseperable it â—s â—he comen vse and properâ—ye of the speâ—he iÌ„ the scripture to call the sygne the thynge as is circumcision called the couâ—nant Euery manchylde muste be cyrcumcysed that my couenâ—nt myght be in your flesshe for a perpetual bonde And yet was it onely but the vtwarde sygne and seal of the couenant that the sead of Abraham shuld be his especial chosen people and that he wolde be their God The lambe that was but the sygne was called the passouer and yet was not the lambe the passyng ouer but the sygne onely excitinge monesshinge them to remember that delyuerance by the angell passynge by the Israelitis in egipt smyting the gipcians And sithe this trope or maner of speche the scripture dyd vse wyth so grete grace in the olde rytes and ceremones that figured our sacramentis why may it not wyth lyke grace for that analogye propercongruence of the fygures wythe theyr verites vse the same phrase and maner of speche in their verites Yf the scripture called the sygne the thynge in circumcision and passouer why shuld we be offended wythe the same speche in our baptisme and in the lordis souper sithe siche maner of speche haue no lesse grace and fulnes here then there to brynge the thynge sygnifyed into our hertis by siche vtwarde sensible signes For when that sygne of circuÌ„cision was geuen the chyld then were they certified as an vtward tokeÌ„ maye certifye that the chylde was of the peple of Israel And therfore dyd the sygâ—es theÌ„ as they do nowe â—ere the names of the thynges which they signified as the lambe eten in they passouer waâ— called the sacrifyce and the selfe passouer no nother wyse than in our new passouer that is the lordis souper the breade broken c. is called the bodye of Cryste and the wyne powerd forthe and distributed to eche man the blood of Cryste because the brede so broken and dealte signifieth vnto the receyuers and putâ—eth them in rememberance of the sacrifyce of his bodye one the aulter of the crosse and of his blood powerde forthe for our redempcion So that this maner of speche in thadministrâ—cion vse of the souper of our lorde to saye This is my bodye and this is my bloode is as miche to saye as This signifyeth my nody thys sygnifyethe my bloodeâ— whiche souper is here celebrated to put vs in rememberance of Cristes dethe and to excyte vs to thankis geuinge ¶ Nether let it not offende the â— crysten reder That Est is taken for significat that is to saye This is that is as miche to saye as this signifyethe that For this is a comen maner of speche in many placis of scripture and also in our mother tonge as when we se many pictures or images whiche ye knowe well are but sygnes to represent the bodyes whom they be made lyke yet we saye of the image of our ladye This is our ladye of s. Kataryne this is saynt Kataryne and yet do they but represent and sygnyfie vs our ladye or saynt Kataryne And as it is wryteÌ„ Genesis 40. ca. The thre branches ar thre dayes The .3 baskettes ar .3 dayesâ— which was not els but they sygnyfyed thre dayes Also in the 28. ca. Iacob sayde This stone whiche I haue set vp an ende shal be goddis house which stonne yet was neuer gods house nor neuer shal be but only did signifye goddis house to be buylded in that same placeâ— Agayâ— Pharao dremed to haue sene .7 fayer fatt oxen efte sone .7 pore lene oxen whiche Iosâ—ph expowning sayd The .7 fatte oxen ar .7 plentuouse yeris and the .7 lene are 7. deare yeris in whiche phrase or maner of speche euery maÌ„ seithe that the oxen were no yeres but they signifâ—ed siche yeris Meruel not therfore thoughe Est lyke wyse in thys sentence Hoc est corpus meuÌ„ be taken for significat as miche to saye as this signifyeth my bodye And yet for because the scriptures coÌ„ferred togither expowne them selfe as saith S. Austen And Peter 2. pe 1. That we haue before a ferme and suer propheticall speche vnto whiche yf ye attende as vnto a lyght set vp in a derke place ye do wel I shal shew ye a lyk phrase in Ezechiel where the destruccion of Ierusalem was thus fygured God commandinge Ezechiel to take a swerde as sharpe as raser shaue of his head and berde and then take a certayne waight of the hearis deuyded into .3 partes of the one he shulde burne in the myddes of the cyte a nother he shuld cutte rowndabout and the chirde caste it vp into the wynde c. whiche done he sayd Thus sayth the lord god This is Ierusalem which acte and dedeâ— so done was not Ierusalem but it signifyed preched vnto the beholders of it Ierusalem to be destroyed no nother wyse then the brekinge distributing of the brede and wyne called Crystis body and blode signifyeth and precheth vs the dethe of Cryste the fygure and sygne beringe the name of
The Souper of the Lorde wher vnto that thou mayst be the better prepared and suerlyer enstructed haue here firste the declaracion of the later parte of the .6 ca. of S. IohaÌ„ beginninge at the letter C. the fowerth lyne before the crosse at these wordis Uerely â—ere c wheryn incidently M. Moris letter agenst Iohan Fry the is confuted Whan Cryste sawe those glotons sekynge theyr be lyes flockiÌ„ge so fastâ— vnto hym Aftyr hys wonte maner the occasion taken to teche and preche vnto them of the thynge now moued he sayde Ueâ—ely verely I saye vnto you ye seke me not because ye haue sene my myracles but because ye haue eten of the loues and were well sylledâ— But as for me I am not comen into thys worlde onely to fill mennis be lyes but to feed and satysfye their souls ye take grete paynes to folowe me for the meate of your belyes but o slougherdis worke take paynes and labour rather to get that meate that shall neuer perysshe For thys meat that ye haue sought of me hytherto perysheth wyth your belyes but the meat that I shall geue you is spiritual and may not perysshe but abydeth for euer geuinge lyfe euerlastynge For my father hath conâ—eygâ—ed and confyrmed me with hys assuered testimony to be that assuered saâ—â—yng helthe and ernest peny of euerlasting lyfe whan the I weâ— vnderstode not what Cryste ment bydding them to worke labour for that meat that shuld neuer peryssh they asked hym what shal we do that we myght worke the workis of God supposynge that he had spoken of some vtwarde worke requyred of theÌ„â— wherfore Iesus answerde sayng Euen thys is the worke of God â—o beleue and truste in hym whom the father hath sent Lo here maye ye se that worke of God whyche he requyreth of vs euen to beleue in Cryste Also consyder agen what this meate is whiche badde them here prepare seke for sayng worke take paynes seke for that meat c. and thou shalt se it no nother meate then the beleif in Criste wherfore he concludeth that this meat so oft meÌ„ câ—oued is faithe of the whiche meate saith the Prohet the iuste lyueth Faith in him is therefore the meat whiche Cryste prepareth dresseth so purely powldering spycyng it with spiritual allegoryes in al this chapâ—â—er folowinge to geue vs euerlasting lyfe thorow it ¶ Then sayd the â—ues vnto himâ— what token doâ—t thou wherby we might knowe that we shulde beleue in the Do some what that we might beleue the what thinge workest theâ— that we might knowe the to be god Thou knowest wel ynoughe that our fathers did eâ—e drede or MaÌ„na in the deserte as it is wryteÌ„â— he gaue them brede frome aboue Iesus answered Uerely verely I saye vnto you Moses gaue ye not that brede frome heueÌ„ for thoughe it fil down frome the ayer yet was it not heueÌ„ly fode for it did but fede the belly But this brede of god that is descenden frome heuen whom my father geueth refressheth the â—oule so abuÌ„daÌ„tly that it geueth lyâ—e vnto the worâ—deâ— whaÌ„ the â—wes vnderstode not this saynge whiche was not els then the declaring of the gospel for by the etinge of this brede he ment the beleif of this his gospel they sayd Sir geue vs this brede euermore Iesus sayd vnto them I am the brede of lyue and who so come to me â—â—al not honger and who so beleue in me shal neuer thriâ—â—e whan the â—wes herde Cryste saye the brede that descended from heuen shâ—â—de geue lyfe to the worlde they desyeâ—d to haue this brede gyuen them for euer And Iesus perceyâ—ing that they vnderstod not the sence of this gospel he expowned them who was this so lyuely brede that geueth lyfe to al the worlde sayng I am the brede of lyfe who so come to me that is to saye who so is gryffed ioyned to me by fayth shal neuer honger that is who so beleue in me is satisfyed It is faith therfore that staÌ„cheth this honger and thirste of the soule Fayth it is therfore in Crist that filleth our hongerye hartis so that we can desyre no nother yf we once thus eat and drynke hym by faythe that is to saye yf we beleue hys flesshe bodi to haue ben broken and his blood shed for our synnes For then aâ— ouâ— soulis satisfyed and we be iustified ¶ Ouer this it folowith But I haue tolde ye this because ye loke vpon me beleue me not that is ye be offended that I sayed he that cometh to me shal nether honger nor thirste seyng that your selues being present be yet bothe hongry thirste But this cometh because ye haue sene me with your bodelye eyes ye see me beleue not in me But I speke not of suche syght nor comyng but of the lyght of faiâ—he whiche who so hath he shal no nother desyer he shal not seke by night to loue a nother before whoÌ„ he wolde laye his greif he shal not run wandering here there to seke dede stockis stones For he is certifyed by hys fayth to whom he shal cleaue he is coupled by faithe vnto me his very spouse lyuely food the onely tresure of his soule neuer more to thirste for any other This lyght of faith ye haue not for ye beleue not nor truste in me wherfore ye vnderstande not how I am the veri bred meate of youre soulis that is to saye your fayth and hope And the cause of thys your blyndenes is I wyl not saie ouer hardly to you that the father hath not drawne you into the knowlege of me or els ye had receyued me For all that the father geueth me muste câ—me vnto me And as for me I caste out noman that cometh to me For I am not comeÌ„ downe from heuen to do my wyl whiche ye attribute vnto me as vnto eche any other man for I am verely a very man and accordyng to that nature I haue a special proper wyl but miche more obedient to my father than one of you For youre wyll ofâ—e resisteth repugneth gods wyl but so do myne neuer I am therfore comeÌ„ downe to do his wil that hath sent me And to do ye to weâ—e what his wyll is This I saye is my fathers wyll that hathe sent me That of all that he hath geuen me I leese non but muste rease him vp agayn in the laste daye to be playne This is his wyll that sent me That who so se that is knowe the sone and beleue in hym he must haue lyfe euerlasting I shall stere hym vp in the laste day Here may ye se what meat he speketh of God sent his sonne into thys worlde that we myght lyue thorow hâ—m who lyueth by hym they that eat his flesshe drynke his blood who eat his flâ—sshe drynke hys blood thei that beleue his body crucifyed and his blood shed for theyr synnes
declared then he hath declared and wyl heraftyr expowne them haue soluted theyr question sayng yf he had so ment as More meanethe that he wolde haue bene conuayed conuerted as oure iuggelers sleyghly can coÌ„uayâ— hym wyth a fewe wordis into a syngynge lofe orels as the thomisticall papistis saye bene inuisyble wythe al hys dymencioned body vnder the forme of brede transsubstauncyated into itâ— And aftyr a lyke thomysticall mystery the wyne traÌ„ssubstaÌ„cyated to into hys blood so that they shulde eate hys flesshe drynke his blood aftyr their owne carnal vnderstaÌ„dyng but yet in a nother forme to put awaye al gruge of stomachâ— Or sith saynt Iohan yf he had thus vnderstod hys masters mynde and toke vpon hym to wrytte hys wordis wolde leue thys sermon vnto the world to be redde he myght now haue delyuered vs and them from thys doute but Cryste wolde not so satisfye theyr questyon but answerde Uerely verely I saye vnto you except ye ete the flesshe of the sonne of man and drynk hys blood ye shal not haue that lyfe in youre selues He that eteth my flesshe drynketh my blood hath lyfe euerlastynge and I shall stere hym vp in the laste daye for my flesshe is very meat my blood the very drynke He saythe not here that brede shal be transsubstancâ—aâ—ed or conuerted into hys body nor yet the wyne into hys blood but now conferre thyâ— saynge to hys purpâ—s at the begynnyngâ— where he bad them worke for that meate that shuld neuer perysshe tellinge them that to beleue in him whoÌ„ God hath sente was the works of God and whoso beleueth in him shuld neuer thirste nor hâ—nger but haue lyfe euerlastinge Conferre also this that foloweth and thou shalt se it playne that his wordis be vnderstandeÌ„ spiritually of the beleyfe in hys flesshe crucyfyed and his blood shede for whych beleif we be promysed euerlasting lyfe himself sayng who so beleueth in me hath lyfe euerlastynge Here therfore their question how maye this man geue vs hys flesshe to ete it is soluted euen when he gaue his bodye to be broken and his blood to be shed And we ete drynke it in dede wheÌ„ we beleue stedfastly that he dyed for the remission of our synnes Austen and Tertulliane to witnesse ¶ But here maketh More hys argument agenâ—te the yonge man Because the iwes merueled at this sayng Mâ— flesshe is very meate and my blood drynke And not at thys I am the dore and the very vyne therfore this texte sayth he My flesshe c. muste be vnderstanden aftyr the litterall sence that is to wytte euen as the carnall iwes vnderstode it murmuryng at it being offâ—nded goyng ther ways from Cryste for theyr so carnall vnderstaÌ„ding therof And the to ther textis I am the dore c. muste be vnderstanden in an allegorye and spirituall sence because his hearers merueled nothinge at the maner of the speche lo crysten reder her hast thou not a taste but a gret tuÌ„â—c full of Moris myscheif perniciouse peruertinge of Goddes holy worde and as thou seist him here falsely pestelently destroye the pure sence in Goddes worde so dothe he in al other placis of hys bokis Firste where he saythe they maruâ—led at this Cristis sayng My flesshe is very meat c. that is not so nether is there any siche worde in the texte eâ—cepte More wyll expowne Murmurabant id est mirabant they murmured that is to saye they meruâ—led as he expowneth O portet id est expedit et conuenit He muste dye or it behoueth him to dye that is to saye it was expedient of good congruence that he shulde dye c. Thus this poet maye make a man to signifye an asse and blak whyght to blere the symple eyes But yet for his lordely plesure let vs graunte hym that they murmured is as myche to saye as they merueled because perchaunce the one may folowe at the to ther. And then do I aske hym whether Cristes disciples his apostels herd him not and vnderstode him not when he sayde I am the dore and the vyne and when he said My flesshe c. yf he say no or nay then scripture is playn agenst him Io. 6.10.15 yf he saye ye or yisse Then yet do I aske hym whether his disciples and apostles thus hearynge and vnderstandinge his wordes in al these 3 sayd chapiters wonderd and marueled as More sayth or murmured as hath the texte at their masters speche what thynke ye More muste aÌ„swer here here may ye se whother this olde holy vpholder of the popis chirche is brought eueÌ„ to be takeÌ„ in his owne trappe For the disciples his apostles nether murmured nor merueled nor yet were not offended wyth this their master Crystes wordis and maner of speche for thei were well aqueaynted wyth siche phrases and answerd theyr master Cryst when he asked them wyll ye go hence fro me to Lorde sayd they to whom shal we go thou haste the wordis of euerlastynge lyfe and we beleue that thou art Cryste the sonne of the lyuyng God Lo M. More they nether meâ—ueled nor murmured why For because as ye saye they vnderstode yt in an allegory sence perceyued well that he ment not of hys materiall body to be eaten wythe their tethe but he ment it of hym selfe to be beleued to be very God very man hauyng flesshe and blode as they had and yet was he the sonne of the lyuynge God Thys beleyf gatherd they of all hys spirituall sayngiâ— as hym selfe expowned hys own wordis sayng My flesshe profiteth nothing meanyng to be eateÌ„ but it is the spirit that geueth thys lyfe And the wordis that I speke vnto you ar spirit and life so that whoso beleue my flesshe to â—e crucyfyed and broken and my blood to be shede for hys synnes he eateth my flesshe and drynketh my blood and hathe lyfe euerlastynge And thys is the lyfe wher wyth the rightwyse lyue the euen be faithe Abac. 2. The secounde argument of More ¶ Aftyr this texte thus wyselye proued to be vnderstanden in the lyterall seâ—ce wyth the carnall iwes and not in the Allegoryke or spirituall sence wyth Cryste and hys Apostles The hole some of Moris confutacyon of the yonge man standeth vpon thys argument A Posse ad Esse That is to wytte God maye do it ergo it is done God maye make his body in many or in all places at once ergo it is in many or in all places at once which maner of argumentacion how false and naught it is euery sophister euery maÌ„ that hath wit perceyueth A lyke iugemeÌ„t God may shew More the trouthe and call hym to repentaunce as he did Paule for persecutinge his chirche ergo More is conuerted to God Or God may let him runne of an indurate hert with Pharao and at laste take an opeÌ„ and sodeÌ„ vengance vpon him for persecutinge his worde burninge his pore members ergo
conuayance is spyed God hath sent your chyrche a met koâ—â—r for siche a cuppe euen siche a defender as ye take vpoÌ„ your selfe to be that shal let all their wholl cause fall flatte in the myer vnto bothe your shames and vtter confusion God therfore be praysed euer Amen ¶ Then sayth M. More thoughe it semeth repugnant both to him and to me one body to be in two placis at once yet God seith howe to make them stonde to gither well ynough Thys man with his olde eyen and spectacles seithe farre in goddis syght and is of his preâ—ey counsell that knoweth belyke by some secrete reuelacion how god seyth one body to be in many placis at once includeth no repugnaÌ„ce For worde hathe he noâ— for hym in all scripture nomore then one body to be in all placis at once It impllyeth first repugnance to my syght and reason that al this worlde shulde be made of nothing and that a virgen shulde bring forth a chylde But yetâ— when I se it wryten with the wordis of my faithe which God spake and brought it so to pas then implieth it no repugnance to me at all For my faithe â—echeth it and receyueth it stedfastly For I knowe the voyce of my herdemaÌ„ which if he sayd in any place of scripture that his bodye shuld haue bene contayned vnder the forme of brede and so in many placis at once hereâ— in erthe and also abydinge yet still in heauen to Uerely I wolde haue beleued him I as soone and as fermely as M. More And therfore euen yet if he can shewe vs but one sentence truly taken for his parte as we can do many for the coÌ„trary we muste geue place For as for his vnwryten verites thaustorite of his anticristen syâ—agoge vnto whiche the scripture forsaken he is now at laste with shame ynoughâ— compelled to flee thei be prouede starke lyes and very deuelrye ¶ Then saith heâ— that ye wote well that many good folke haue vsed in this mater manygood frutefuull exsamples of gods other workis not onely myracles wryten in scripture vnde versus where one I praye ye but also done by the comen course of nature hearein erthe if they be done by the comen course of nature so be thei no miracles And some thingis made also by mannis hande As one â—ace beholden in dyueâ—se glasses and in euery pese of one glasse broke into twenty c. Lorde how this poâ—tiâ—icall poeâ—e playeth his parte Because as he sayth we se many facis in manye glasses therfore maye one body be iÌ„ many placis as thoughe euery shadew and similitude representinge the bodye wer a bodely substaÌ„ce But I aske More when he seith his owne face in so mani glasses whither al those faces that apere in the glasses be his owne very facis hauinge bodely substance skynne flesshe bonne as hathe that face whiche hath his very mouthe nose yen c. wherwith he faceth vs oute the trouthe thus falsely with lyes and if thei be all his very faces then in very dede there is one body in many placis and he himselfe barethe as many faces in one hoode But acordinge to his purpose euen as they be no very faces nor those so mani voyces sownes and similitudes multiplied in the ayer betwene the glasse or other obiecte and the body as the philosopher proueth by naturall reson be no very bodyes no more is it Crystis very bodye as thei wolde make the beleue in the brede in so â—any places at once But the brede broken and eaten in the souper monessheth putteth vs in remeÌ„brance of his dethe and so exciteth vs to thaÌ„kis geuing to laude and prease for the benefit of our redempcion and thus we there haue Cryste present in the inwarde eye and sight of our faithe we ete hys body â— drinke his blode that is we beleue suerly that his bodi was crucified for our sinnes and his blood shed for our saluacion ¶ At laste note CristeÌ„ reder That M. More in the 3 boke of his coÌ„futacion of tyndall the 249 syde to proue S. IohnÌ„s gospel vnperfit and insufficieÌ„t for leuinge out of so necessary a poynt of our faithe as he callethe the laste souper of Criste hys maundye saythe that Iohn spake nothynge at al of this sacrameÌ„t And now see agayn in these his letters agenst â—â—rythe how him selfe bryngethe in Iohn the 6 cap. to impugne frythes wrytinge and to make all for the sacrameÌ„t euen thus My flesshe is verely mete and my bloode drynke belyke the man had there ouershette himselfe â—owle the yonge man here causyng him to put on his spectacles and poore better and more wysshely with his olde eyen vpoÌ„ saynt IohnÌ„s gospell to fynde that thinge there nowe wryten whyche before he wolde haue made one of his vnwryten verites As yet yf he loke narowly he shall espye that hymselfe hathe proued vs by scripture in the 37 lefe of his dialoge of quod he aâ—d quod Iâ— our ladys perpetual virginite expowninge non cognosco id estâ— noÌ„ cognoscam whiche now writen vnwrytten verite he nowmbereth a lytel before emonge his vnwryten vanites Thus may ye se how this olde holy vpholder of the popis chirch his wordis â—ight agenst themselfe into his owne confusion in fyndinge vs forthe his vnwryten wryten vanites verites I shulde saie But returne we vnto thexposicion of S. IohnÌ„ ¶ whan the iwes wolde not vnderstande this spirituall sayng of the etiâ—ge of Cristis flesshe and drynkinge of his blood so oft and so playnely declared he gaue them a stronge strype and made them more blynde for thei so deserued it siche are the secret iudgements of god addinge vnto all his sâ—yngis thus who so eâ—e my flesshe and drynke my blode abydeth in me and I in him These wordis were spokeÌ„ vnto these vnbeleuers into theyr farther obstinacion but vnto the faythfull for theyr better instruccion Now gather of this the contrary and saye whoso eteth not my flesshe and drinketh not my bloode a bydeth not in me nor I in him and ioyn this to that forsayd sentence Eâ—cept ye eat the flesshe of the sonne of man and drynke his bloode ye haue no lyfe in you let it neuer fal fro thy mynde Christen reder that faythe is the lyfe of the ryghtwyse that Christe is this lyuynge bred whome thou etest that is to saye in whom thou beleuest For yf our papistis take eting drinking here bodely as to eate the naturall body of Criste vnder the form of brede and to drinke his bloode vnder the forme of wyne then muste al yongâ— chyldren that neuer came at Godes borde departed and all laye meÌ„ that neuer dranke hys blode be dampnedâ— By loue we abyde in God and he in vsâ— loue foloweth fayth in the ordyr of our vnderstandinge and not in order of succession of tyme yf thou lokest vpon the selfe giftis and not of their fruites So that princypally by
the thinge signifyedâ— as in the prophetis speche sayng This is Ierusalem whiche did but signifye Ierusalem when Cryste did brethe into his discipules sayng Take ye the holy goste the same brethe was not the holy goste but signifyed and represented them the holy gost with a thousaÌ„d lyke maner of speche in the scripture ¶ In the olde passouer thankis were geuen for the slaughter of the firste begoten wheryn the kyngis posterite of egipte fill a waye the Hebrews spared passed ouer and delyueredâ— But in the newe passeouer thankis ar gyuen that the only begoten sonne of the most hyghest was crucified wherby al faithful ar spared passed ouer and not smyteÌ„ with the swerde of dampnacion but delyuered andâ— saued in the lambis blood that haue taken awaye the synne of the worlde In the olde passouer The lambe or festes is called the lordis passouer and yet was nether the lambe nor the feste his passyng ouer but the sygne and commemoracion of his passyngby And euen so is it nowe in y e newe souper of our lorde It is ther called the body of our lorde not that ther is any thinge wheryn his very natural body is coÌ„tayned so longe and brode as it hanged on the crosse for so is it ascended into heuen and sitteth one y e right hande of the father but that thinge that is there done in that souper as the breking dealing eting of the brede and the wholl lyke accion of the wyne signifyeth representeth and puttethe into our hertis by the spirit of faithe this commemoracion ioyful rememberaÌ„ce and so to geue thankis for that inestimable benefit of our redempcion wheryn we se with the eye of our faithe presently his bodye broken and his bloode shed for our synnes This is no small sacrament nor yet irreuerently to be entreted but it is the moste gloriouse and hyghest sacrament with all reuerence worsehip withe thankis geuinge to be ministred vsed receyued preched solempnely in the face of the congregacion to be celebrated of whose holy administracion and vse I shal peraduenture speke in the ende of thys souper ¶ But in the mene â—eason Crysten reder let these sensible signes signifye and represent the his dethe and prynte it in thy herte geuinge thankis incessantly vnto God y e father for so incomparable a benefit that hathe geueÌ„ y â— his owne onely so dere beloued sone our sauiour our Iesus Cryste to dye for thy synnes ye tâ—at wheÌ„ we were not his chyldern but his enmyesâ— Crystis disciples sayd to the man where is this geste chamber where I might ete the passing by with my disciples and thei prepared the passouer And yet cryste eit not the passouer but the lambe with his disciples where it is playne the signe to do on the name of the thing◠¶ At laste consyder vnto what ende all thingis tended in that last souper how the fygure teched the verite the shadew the bodye and how the verite abolesshed the fygure and the shadewe gaue place to the bodye Loke also with what congruence proporcion and similitude bothe in the accion and the speche all thinges were consonaÌ„t and finesshed and all â—o lede vs by siche sensible sygnes frome the fygure vnto the verite from the flesshe vnto the spirit And take thou here this infallible and assuered sayng of Cryste neuer to fall fro thy mynde in this last souper Do ye this into the rememberaÌ„ce of me And also of Paule sayng 1. co 11. So oft as ye shal ete this brede lo this heretike calleth it brede euen aftyr the wordis of the popis consecracion and drincke of this cuppe prayse declare and geue thankes for the dethe of the lorde vntyl he shal come agene to iugement Remember thou also what Cryste sayd to the carnall iwes takinge the etinge of his flesshe and drinkinge of his blood so carnally answeringe them My flessh profiteth nâ— meniÌ„g to ete it bodely but the spirit maketh lyfe And to this set the prophet Aâ—aâ—uke sentence The iuste lyueth of his faithe And now Crysten reder to put the â—leâ—e oute of doute that Crystis bodye is not here present vnder the forme of brede as the papistis haue mocked vs many a daye but in heuen euen as he rose and ascended Thou shalt knowe that he tolde his disciples almoste twnty tymes betwene the .13 and .18 cap. of Iohan that he shulde and wolde go hence and leue this worlde where to conforte them agene for that thei were so heuy for his bodely absence he promised to sende them his holy goste to be their conforter defender and techer in whom and by whom he wolde be preseÌ„t with them and all faithful vnto the worldis ende He sayd vnto his disciples I go hence I go to the father I leue the worlde and now shal I no more be in the worlde but ye shall abyde stil in the worlde Father I come to the. Pore men haue ye eueâ— with you but me shall ye not alwais haue with you And when he ascendid vnto heuen thei did beholde him and sawe thâ— clowde take his bodye out of their syght and thei fastening their eyes aftir him the two meÌ„ clothed in whight sayd vnto them ye men of galyle wherfore stande ye thus lokinge vp in to heuen This is Iesus that is taken vp frome you into heuen whiche shal so come agene euen as ye haue sene him goynge hence Here I wolde not More to â—â—itte from his litteral playn sense All these so playne wordis be sufficient I trowe to a crysten man to certifye his conscience that Cryste went his waye bodely ascending into heuen For when he had tolde his disciples so ofte of his bodely departing from them they were meruelouse heuy and sadde Unto whom Cryste sayd Because I tolde ye that I go hence your herts ar ful of heuenes If they had not beleued hym to haue spokeÌ„ of hys very bodely absence they wolde neuer haue so morned for hys goyng away And for because they so vnderstode hym and he so ment as hys wordis sowned He added as he shulde haue sayde be ye neuer so heuye or how heuely so euer ye take my goyng hence yet do I tell ye trouthe For it is expedyent for you that I go henceâ— For if I shuld not go hence that counforter shall not come vnto you But and if I go hence I shal sende hym vnto you And agayn in the same Cap. I am comeÌ„ frome the father and am comen into the worlde and shall leue the worlde agene and go to my father what mystery thynke ye shuld be in these so manyfeste wordis Dyd he speke them in any darke parables Dyd he mean other wyse then he spake Dyd he vnderstaÌ„de by goyng hence so ofte repered to tary here styll or dyd he mene by forsakyng and leuyng the worlde to be but inuisible beyng styll in the worlde wyth hys bodye No suerly
had thus delte wyth these doctours sayngis Luther agaynste whome he dyd contend in this mater wolde not haue lefte it vntolde him ¶ But ChristeÌ„ reder to put the oute of doâ—te haue here these Doctours owne wordis bothe in laâ—yne in englysshe And firste heare Tertullyan where thou muste fyrste vnderstande that there was an heretyk called MarcyoÌ„ sayng that Cryste toke not to him the very bodye of man but an imagined and phantasticall bodye to put of and on whan he lysted so not to haue beÌ„ borne verely of the virgen Marye nor yet to haue suffered verely dethe c. Agenst whoÌ„ thus wryteth Tertullian in hâ—s 4. boke Professus itaque se concupiscentia concupisse edere pascha vt suum acceptuÌ„ panem distributum discipulis corpus suum illum fecit hâ—e est corpus meum dicendo id est figura corporis mei Figura autem non fuisset nisi veritatis esset corpus Ceterum vâ—cua res quod est phantasma figuram capere non posset whyche wordis are thus in englishe spokeÌ„ of Cryste whiche acknowleginge himselfe wyth how ferueÌ„t desyer he longed to eie the passouâ—r as his brede taken distributed to hys disciples made it his bodye saynge This is my bodye that is to saye the fygure of my bodye For fygure had it be none excepte it were a verye bodye For a voyde thinge whiche is a phaÌ„tasye can receue no fygure Here is it playne that This is my bodye after olde holye doctoure is as miche to saye as this is the â—ygure or signe that râ—presenteth or signifyeth my bodye ¶ Also thus sayth Austen Lex dicit noÌ„ esse manducanduÌ„ sanguineÌ„ ê™ anima sit sanguis Quod lex dicit sanguis est anima esse posituÌ„ dicimus sicut aliâ— multa et pene oiÌ„a scriptura ♃ illa ♃ sacramenta signis et figuris plena future predicatioÌ„is que â—am per dnÌ„m nostrum Iesuâ— Christum declarata est c. Possum etiaÌ„ interpretari preceptum illud in signo esse posirum Non enim dubitauit dnÌ„s dicere Hoc est corpus meuÌ„ quum signum daret corporis sui Sic est enim sanguis aiÌ„a quomodo petra erat Christus Net tamen quuÌ„ hec diceret ait petra significab at Christum sed ait petra erat Christus Que rursus ne carnaliter acciperetur spiritua lem illam vocat id est spiritualiter intelligi docet whiche wordis ar thus in englisshe The lawe sayth that blood shuld not be eten because the lyfe is bloode whiche precept of the lawe and because that bloode is lyfe we affirme it to be sette lyke as many other almost innumerable sacrameÌ„tis of those scriptures full of sygnes and fygures of the prechinge to come whiche nowe is declared by our lorde Iesu Cryste c. And I maye interprete that precept to be layed in a sygne For the lorde douted not to sayeâ— This is my body when he gaue the sygne of his bodye And euen so is the blode lyfe as the stone was Cryste And yet when he said these wordes he sayd not the stone signifyed Cryste but he sayd the stone was Criste. whiche leâ—te they shulde be taken carnally he callethe it spirituall that is to saye he techeth it to be vnderstande spiritually where is now Moris litterâ—ll sence and materiall meat ¶ Now shal ye heare Chrysostome Nihil fensibile tradidit Christus licet dederit panem et vinum non ê™ panis vinum non sint sensibilia sed ê™ in illis mentem herere noluit Nam in suum corpus quod est panis vite subuehit dicens Hoc est corpus meum perinde ac dicat Hâ—c licet panis sit significat tamen tibi corpus Thus it is in englysshe Cryste geuingâ— brede and wyne gaue no sensible thynge not that brede and wyne be not sensible but that he wolde not our mynde to steke styll in them For he lyfted vs vp into his bodye whiche is the brede of lyfe sayng This is my bodye as though he shuld saye Thoughe this be but brede yet it signâ—fyethe vnto the my bodye Now iudge thou ChristeÌ„ reder whither M More reportethe ryghte of thys man that alleged these olde holy doctours or no. ¶ Nowe haue ye the pure vnderstandynge of the wordis of the lordes souper confirmed wyth the olde holy doctours That this is my bodye is as miche to saye as this signifyeth my body And this is my bloode is this sygnyfyethe my bloode But yet was there neuer siche maner of speking iÌ„ the scripture This is that That is to saye This is coÌ„uerted transsubstanciated into that Or this is contayned in that the thinge conuerted and changed kepping styll her forme qualites quantite c. As to saye This is my body that is to saye This brede is conuerted into my bodye the brede abyding styll in his fasshioÌ„ taste colour waight c. For Cryste when he conuerted water into wyne dyd not leue the forme colour and taste styll in the water For so had it bene no changing But let our couetouse conuerters choppe and change brede wyne tyll we there fele se and taste nether brede nor wyne then wyll we beleme them so thei bringe for them the worde of god For as for their false iugâ—linge we fele it at our fyngers ende we se it had we but halfe an eye we cast it at our tongues ende and know it with all our wittis and vnderstanding so manifestly that we parcâ—yued theÌ„ openly longe a goo to be the very anticrystis of whom Cryste and his apostles warned vs to come in this laste tyme. ¶ And if they saye That this conuersion is made by miracle Then muste euery one of theÌ„ as ofte as he say a misse make vs many a miracle the very markis of Moris chirche For it is one grete miracle that Crystis body shulde come so sodenly inuisible and so ofte out of heueÌ„ and that suche a miracle as the worde of god neuer knew a nother that to grete a body shuld be contayned in so litel a place and that one bodye shulde be at once in so many placis and two bodyes in one place an other that it is eten nether the eter feling it nor the bodye eten suffering nor feling the tethe of the eter which as many mo meruelouse and lyke miracles or rather absurdites of the brede wyne that there muste be the forme coloure taste waight broken c. and yet nether to be brede nor wyne in our belife except we wil be burned of them because we beleue not their iugelinge castis O mischeuous miracle makers O cruel conuerters O blodye vouchers ¶ But herke Crysten reder and I shal lernethe to knowe Crystis playn tâ—we miraclesâ— froÌ„ the sleighthy iugglinge of these crafty conuayers Cryste wolde neuer haue done miracle had men beleued him onely by his wordis but when he sayd
firste these wordis This is my bodye noman donted at them noman was in any vnbeleife of them wherfore these wordis mâ—ste nedis be playne single pure without miracle as these The .3 branchis ar â— dayes withoute any subtyle tranâ—substanciacion siche insensible conuersion or any false miracle Cryste wrought al his miracles for the glorye of god to declare him selfe bothe god and man so that all Crystis miracles were coÌ„prehended vnder mannes sences or comon writes which brynge in siche knowlege vnto the vnderstondyng As when he changed water into wyne the miracle was firste receyued withe the syght open at the eye tasted withe the mouthe and so coÌ„uayed vnto the vnderstonding And now thoughe we nether se nor taste that miracle yet we heare it se it rede it and so vnderstoÌ„de that it was once a miracle doâ—e of cryste whan he restored the syght to the blynde heled the lame clensed the leprose reared the deade all was seen herde and so comprehended vnder our most suerest sensis that his very enimes were compelled to confesse them for miracles But our miracle makers that make dayly so ofte and so many ar so farre froÌ„ this clere poynt that their miracles in this mater be not nor neuer shal be contayned nor comprehended vnder any of our 5 wyttes but thei rather delude and deceyue bothe sight taste felinge hering and smellinge ye our faith vnderstaÌ„ding to Beware therfore of these mischeuous miracle makers for their owne glorye and profit and will kyll the to if thou beleueste not their lyes Beware I saye of those marchaÌ„ts that wil sell the wares whiche theâ— wil not suffer the to se â—â—r to taste nor to touche but when thei shewe the whight thou muste beleue it is blak If they geue the brede thou muste beleâ—e it withoute any worde of thy faithe that it is Crystis body that of their owne makinge If thou taste se fele it brede yet thou muste saye it is none though the scripture calleth it brede .xx. tymes Beware beware I saye of Anticryste whose cominge sayd Pauleâ— 1. thess 2 he is come al redy saith Iohn 1. IoaÌ„â— 2 â— now ar there many anticrystis shal be aftir the workinge of Satan with an almighty powr withe false sygnes wonders lyinge miracles and with al deceite of vâ—rightuousnes c. ¶ To be to curiouse in so playn a sacrameÌ„t and sygne to cauill Crystis clere wordis with sophistical sophismes to tryful out the troâ—â— the withe tauntis mockis as More dothe is no crysten maner And if our papistis scâ—lasticall sophisters will obiecte make answer to this souper of the lorde bringing yn for them their vnwryteÌ„ wordis dede dremes for we haue coÌ„pelled More withe shame to flitte frome the scripture strewed withe their vayn strange teâ—mes wihche Paule damneth geueth Timothe warning of I shall by goddis grace so set the almihgty worde of god agenst theÌ„ that all christen shall se their falshed deceite in this sacrament so disclose their deuilessh doctryne â—â—eighe iugelynge that all that caâ—rede englysshe shall se the trouthe of Goddis worde openly â—ere downe their vnwryteÌ„ lyes For it is verely the thinge that I desyer euen to be wryteÌ„ agenste in this mater for I haue the solucions of al their obieccioÌ„s redye And knowe right wel that the more thei stere this sacrameÌ„t the broder shal their lyes be sprede the more shal their falshed apere and the more gloriously shal the trowthe triumphe as it is to se this daâ—e by the longe contencion in this same and other lyke articles whiche the papiâ—tis haue so loÌ„ge abused how More hys lyes vtter the trâ—â—the euery daye more more For had he not come begging for the clergye from purgatory withe his supplicacion of soulis and Rastel Rochelter had they not so wysely playd their partis purgatory paradueÌ„ture had serued them yet a nother yere nether had it so sone haue ben quenched nor the pore soule proctour ther be with his blody bisshop crysteÌ„ catte so farre coÌ„iured into his owne Utopia with a sechel about his necke to gather for the proude preistis in Synagoga papiâ—tica ¶ Whan Cryste was ascended into heuen and had sent his Apostles the spirit of trouthe to leade them into all trouthe perteyning vnto our saluacion euen in to him that sayd I am the trouthe of whyche trouthe he enstructed them aftir his resurrectioÌ„ Luk. 24. and thei had preched the same trouthe nowe in IerusaleÌ„ Act. 2. at which preching ther were that receyued their wordes where baptized abouthe z. M. his apostels rememebringe how their master Cryste at his last souper did institute leue them this holy sacrament of his body blood to be celebrated done in hys rememberance emonge siche as had receyued his gospell were baptized had professed his faythe and wolde perseuer in his religion dyd nowe in this firste congregacioÌ„ celebrate the lordis souper brekinge the brede etinge it as Cryste dyd â—eche them whiche souper Luke Paule called afterwarde the brekinge of the brede As Acto 2. saynge That they which gladly had nowe receyued Peters acte were baptized were perseuerynge in the doctrine of the apostles and in the communion in the breakinge of the brede and in prayer whiche sacramente was now a token of the perseuerance in theyr cristen religion nowe professed Off thys brekinge of brede Luke wrytynge of Paule comingâ— vpon Troadem sayth Act. 20â— also that there vpon a sabbot daye wheÌ„ the disciples were come togyther vnto the brekinge of the brede Paule made a sermon during to mydnight c. And that this was no comeÌ„ nor prophane vse but an heuenly sacrament and a reuerent ryte and vsage the cricumstancis of the accion declare bothe in Luke and Paule shewyng it to be the very institucion that Cryste ordened at his soupere Paule thus recyâ—ynge this brekeynge of the brede sayâ—g The brede which we breke is it not the felawship of the bodye of Cryste that is to saye dothe it not signify vs to be the bodye of Criste that is his congregacion and his peple as dothe the wordes folowinge declare Paule addinge the cause saynge For we being many are all togyther signifyed by the one lofe to be one bodye for that we be partakers of the same brede Also before he callethe in the same souper the cuppe of thankis geuinge the felawshyp of the blode of Cryâ—tâ— that is to saye the congregacion redemed with Crystis bloode ¶ Thys holy sacrament therfore wolde god it were restored vnto the pure vse as thapostles vsed it in theyr tyme. wolde God the seculare prynces whyche shulde be the very pastours and hed rulers of their congregacions committed vnto their cure wolde fyrste commaunde or suffer the trwe prechers of goddis worde to preche the gospell purely and plainly wyth discrete lyberte and constitute ouer eche particulare parysshe
syche curatis as can and wolde preche the worde and that once or twyse in the weke apoynâ—ynge vnto their flocke certayne dayes aftyr their discrecion and zele to godwarde to come to gyther to celebrate the lordis souper At the whyche assemble the curate wolde propowne and declare them fyrste thys texte of Paule 1. Corynth 11â— So ofâ— as ye shal ete this brede and drinke of this cuppe se that ye be ioyouse prayse and geue thankys prechyng the dethe of the lorde c. whyche declared and euery one exhorted to prayer he wolde preche them purely Cryste to haue dyed and ben offred vpon the altare of the Crosse for their redempcion whyche onely oblacioâ— to be a sufficyent sacryfice to peace the fathers wrathe and to purge all the synnes of the worlde Then to excyte them wyth all homble dilygence euery man vnto the knowlege of him selfe and hys synnes and to beleue and truste to the forgeuenes in Crystis blode and for this so incomparable beâ—efyt of oure redempcioÌ„ whiche were solde bondmen to synne to gyue thankis vnto God the father for so mercyfull a delyuerance thorowe the deathe of Iesu Cryste euery one some synginge and some saynge deuoutely some or other psalme or prayer of thankes geuinge in the mother â—onge Then the brede and wyne set before them in the face of the chiâ—che vpon the table of the lorde purely and honestly layed let hym declare to the people the significacions of those sensyble signes what the accion and dede mouethe techethe and exhortethe them vnto and that the brede and wyne be no prophane comen signes but holy sacraments reuerently to be consydered and receyued with a depe faitâ—e and rememberance of Crystis dethe and of the shedynge of his blood for our synnes those sensible thinges to represent vs the very bodye and bloode of Cryste so that whyle euery man beholde with his corporall eye those sensible sacramentis the inwarde eye of his faithe maye se and beleue stedfastlye Cryste offred and dying vpon the croâ—se for his syâ—nes how his bodye was broken his blood shed for vs and hathe geuen himselfe wholl for vs himselfe to be all oures what so euer he dyd it to serue vs as to be made for vs of hys father our rightwysnes our wysdome holynes redempcion satisfaccion c. 1. Corinth 1. ¶ Then let thys preacher exhorte them louingly to drawe nere vnto thys table of the lorde and that not onelye bodelye but also their hertes pourged by faythe garnyshed with loue and innocencye euerye man to forgeue â—ache other vnfaynedlye and to expresse or at lestwyse to endeuour them to folow that loue whiche Cryste dyd set before our eyes at his laste souper wheÌ„ he offred himselfe willingly to dye for vs his enymes whiche incomparable loue to commende brynge in Paulis argumentis Roma 5. so that thus thys flocke maye come to gyther and be ioyned into one bodye one spirite and one peple Thys done let him come downe and accompaned honestely wyth other ministers come forthe reuerently vâ—to the lordis table the coÌ„gregation nowe set rownd aboute it also in their other conuenient seatis the pastour exhortinge them all to praye for grace faithe and loue whyche all this sacrament signifyethe and puttethe them in mynde of Then let ther be redde apertely and distincâ—ly the .6 cap. of IohaÌ„ in theyr mother tongue wherby they maye clerely vnderstand what it is to eate Crystis flesshe and to drynke his bloode This done and some breyfe prayer and prayse songe or redde lette one or other minister rede the .11 chap. of the fyrste to the Corinths that the peple myghte perceyue clerely of those wordis the mystery of thys Crystes souper wherfore he dyd institute it ¶ These wyth siche lyke preparacions and exhortacions hadde I wolde euery man presente shuld professe the articles of oure faythe openly in our mother tongue and confesse his synnes secretely vnto God praynge intierly that he wolde nowe vouchsafe to haue mercy vpon him receyue his prayers gâ—we his harte vnto hym by faythe and loue encrease his fayth geue him grace to forgeue and to loue hys neyghbour as himselfe to garnesshe his life with purenes ond innocencye and to coÌ„fyrme hym in al goodnes and vertu Then agen it behoueth the curate to warne exhorte euery man depely to consyder and expende wyth hym selfe the sygnificacyon and substance of thys sacrameÌ„t so that he sytte not downe an ypocryte a dissembler sith god is sercher of herte and raynes thoughtis and effectis and see that he come not to the holy table of the lorde wythout that fayth whych he professed at hys baptisme and also that loue whych the sacrament precheth testifyeth vnto hys herte leste he now fownde gyltie the body blood of the lorde that is to wytte a dessembler wyth Crystis dethe sclauÌ„derouse to the congregacyon the body blode of Cryste receyue hys owne daÌ„pnacion And here let euery man fall downe vpon his knees sayng secretely wyth al deuocion their Pater noster in englysshe their curate as ensample knelyng downe before them whyche done let hym take the brede efte the wyne in the syght of the peple herynge hym with a lowde voyce wyth godly grauite aftir a cryâ—teÌ„ relygiouse reuerence rehersynge distinctely the wordis of the lordis souper in theyr mother tongue And them distrybute it to the ministers whyche takynge the brede wyth grete reuerence wyl deuyde it to the congregacyon euery maÌ„ breking rechyng it forthe to hys nexte neghbour and member of the mystik body of Cryst other mynisters folowyng wythe the cuppis powering forthe dealynge them the wyne all togyther thus beynge now partakers of one brede one cuppe the thynge therby sygnifyed precheth prynted fast in their hertys But in this meane whyll must the minister or pastour be readyng the communicacion that Cryste had wyth his disciples aftyr hys souper Io. 13. begynnynge at the wasshynge of their fete so redynge tyll the brede wyne be eten dronken and all the accion done And then let theÌ„ all fal downe on their knees geuinge thankis highely vnto god the father for thys benyfyt dethe of hys sone wherby nowe be faithe euery man is assuered of remyssion of hys synnes as this blessed sacrament had put them in mynde preched it them in thys vtwarde accion souper This done let euery man coÌ„mende and geue them selfe whol to god departe ¶ I wolde haue herto put mi name good reder but I know wel that thou regardest not who wryteth but what is wryten thou estemest the word of the veryle not of the autor And as for M. Mocke whoÌ„ the veryte most offendeth doth but mocke it oute wheÌ„ he caÌ„ not soyle it he knowth my name well inoughe For the deuyl hys gardiaÌ„ as hym selfe sayth cometh euery daye into purgatory yf therby there any day at all wyth hys emnyouse enuyouse laughter gnasshyng his tethe gryning tellyng the proctour wyth hys popis presoners what so euer is here done or wryten aâ—sten them both hys ê‘sone name to And he is now I dare saye as gret wyth hys gardian as euer he was ¶ If any man tell ye lo here is Cryste or ther is he beleue hym not For ther shal aâ—yse false crystes false anoynted geuyng grete miracles TakeÌ„ hede I haue tolde ye before yf thei therâ—ore tel ye â—o he is in the deserâ—t go not forth â—o he is in the preuye pixe beleue it not Imprinted at Nornburg by Niclas twonson 5 April An. 1533. Abacuk â—â— Psal. 7. The caâ—se â—f the iwes murmur Isam 54. Iere. 31. Heb. 6. 1. Cor. 2. â—â—br 10. â—oris 〈◊〉 reson â—oÌ„futed â—he coÌ„fuâ—cion of 〈◊〉 2. arguâ—ent Isa. 4 2. â—oaÌ„ 14. â—oaÌ„ 10. â—ebr 2. â—eb 9. â—bac 2. â— Ioh. 4. Cristen lygionâ— fayth aâ— a lyfe câ—â—respoÌ„deâ— â—at 26. â—ath 14. â—uck 22. Co. 11â— The oâ—â—der of tâ—â— accioâ— â—he vse â—f y e souê‘ Moâ—â—terall â—â—ce is 〈◊〉 â—ar 14. To â—â—e â—rstis flessâ— is to beleue in hym Mat. 15. 1. Co 10 11 12. Ro. 6. Ephe. 4. Eucharyâ—stia taÌ„hkâ—â—geuyngeâ— 1. co 10 1â— 1. Tim. â— â—uc 22. Cor 5. Exo. 12. Luc. 22. 2. thinges to be coÌ„sydered iÌ„ the sacrameÌ„â—tis The sygâ—e is calâ—ed the â—hinge Gen. 17. Ero. 12. Est is taâ—eÌ„ for sigâ—ificat Eze. 5. IoaÌ„ 2. The vse oâ— the souper Luâ— 22. Lu. 22. Iohâ—Ì„ â— Abac. ◠〈◊〉 2. Io. 14. 16. â—â—â—â—lyaÌ„â— Austeâ— 12 aga adima Gen. 9 Leui. â— Deut. â— â—â—m â—m o 〈◊〉 imê‘â—eâ—â— â—he coÌ„fuâ—cion of 〈◊〉 papisâ—â—s gloâ—â—â— â—at â—4