gaue thankes and broke it and sayde Take and eate thys is my bodye that shal be geuen for you thys do in the remembraunce of me And lykewyse he toke the cup when supper was done saying Thys cuppe is the newe testamente in my bloude thys do as often as ye drynke it in the remembraunce of me Here ye se by these wordes that it was ordeyned to kepe the death of Chryst in mynd to testyfy that his body was geuen and hys bloud shed for vs And Luke .xxij. Thys is my body that is geuen for you thys do in the remembraunce of me And thys Cuppe is the new testament in my bloud whych shal be shedde for you Loo here ye see agayne that it was instituted to kepe the deathe of Chryste in mynde and to testifye wherfore he dyed euen to saue vs from synne death and hell that we shuld seke non other meanes to be delyuered with For there is none other Actes .4 For as the chylderen of Ireaell stonge of the fyrye serpentes colde haue none other remedy to saue them from present deathe then to go and beholde the brason serpēt hanged vp by moyses in the wyldernes whych lokyng on only healed them euē so yf the styng of daeth whych is synne i. Corr. xv haue wonded the soule with the workyng of the lawe in the conscyences there is none other remedye then to runne to Chryste whyche shedde hys bloude hangyng vppon the crosse And to hys euerlastyng testament and mercyfull Promysse that it was shedde for vs for the remyssyon of our Synnes if thys be stonge wyth conscyence of synne and they coketryse of thy Poysoned nature hath beholde her self in the glasse of the ryghtuous lawe of God there is non other salue or remedi thē to rūne to Chryst immediatli and to the Father throw hym And to say father I haue synned agaynst the and the godly and holy and ryghtuous law and agaynst my brother whom I ought of all ryght to loue for thy sake as wel as my self for geue me o father for the dere sonne Iesus bloude sake accordyng to the moste mercyfull promyses and testament and I wyll axe my brother for geuenes yf the peace I meane be not made alredy and wyll make to my ▪ powre such satysfactyon to hym as shal seame ryght in hys eyes yf he be reasonable or as the congregacyon shuld assygne or faythful men therto apoynted by the congregacyō or such as I he shall agre vppō wyll indeuoure my selfe to do so no more 〈◊〉 the helpe of the grace And wyl submit my selfe to the holsō ordynaunce of the congregacyon acordȳge to the doctryne of the sone Iesus and of hys faythfull apostles for ther is none other name vnder heuen then Iesus geuen to mē that we may be saued by Act .4 Here of ye se that the sacrament is an absolucyon of oure sīnes as ofte as we receiue it where it is truly taught and vnderstande receued a ryght Here of ye se also that as the Ebrewes wrote they re storyes and couenaunts and signes geuing ther signes suche names as cold not but keape them in mynde And as god the father dyd folowe the ensample of the people or they folowynge hym and cōmaunded hys Promysses ▪ couenauntes and prophesyes to be wrytē in gestes Signes and cecrmonyes geuynge them names that colde not but kepe hys couenauntes in mynde Euen so chryste wrote the couenaunt of hys bodye and bloud in bread and wyne geuynge them that name the ought to kepe the couenaunt in remembraūs And hereof ye se that our sacramentes are bokys of storyes only and that ther is none other vertu in thē then to thestyfye the couenauntes and promysses made in chrysts bloud And here of ye perceyue that where nought is vnderstand by the sacrament or ceremonyes ther they be clene vnprofitable And as the circumcisyon in the flesh ther hartes stylle vncyrcumcysed But hatynge the lawe of god and beleuynge in ther oune ymagynacyons were circūcysed vnto theyr great dampnacyon And as they baptised in the flesh only the harte styll vnclene nether beleuyng in chryst for the forgeuenes of ther sīnes Nether loue ther neyboure for chrystes sake are baptysed also vnto ther greatter dampnacyon for though god haue ryght to all men bycause he hath creaed and made man ▪ yet to all such persones by the reason of the sygne and bage and of there owne consent graunt and promysse hath he more ryght to callynge of them the kepyng of hys law And that they trust in hym onlye or to dampne them bycause when they knowe theyr duety or myghte if they wolde the sygne mouynge them and geuynge them an occasyon to axe therafter and yet do not Euen so all that comme to the sacramēt for anye other purpose then it was ordeyned and instytuted for that is to say so fette absolucyon of theyr synnes with a sette purpose to synne no more as nye as they can and to call to memorye the Benefyttes of the Passyon of Chryste with the medytacyon to weak the flesh and strenght the Spyrite agaynste her And to geue thankes ▪ agayne that is to saye to calle to mynde Howe muche he is bounden for Chrystes sake to loue hys neyghbour to helpe hys neade and to beare hys infyrmitye and to forgeue hym if he haue offended and desyre forgeuenes promysyng to amende where vnto Chryste byndeth all that wyll be partakers of hys Bloude The same I saye came therto to theyr greatter dampnatyon I passe ouer wyth sylence the wycked and dampnable Doctryne of these Seruauntes of Mammon whych for lucre peruerte the true vse of the sacramente and hyd it from the people for neante teachyng it to be a sacryfyce instituted of God to helpe the soules of the deade in purgagatory and that it wyll make men ryche and brynge them to such promocyon as Chryst neuer promysed hys discyples but forbadde it them Some wyll say Thys sacrament neaded not Baptisme is Inough Baptysme as a receyuyng into relygyon ther is the couenantes made what we shall do and what we shall haue And Baptyme as a sygne wherby god hath ryght to vs and we to god and to chryst and wherby euery man hathe ryght to call other to do ther dutes and to rebuk them that wyll not Nether owr saluacyon so greately standeth in ther or any other sacramente that we coulde not be saued wyth owt them By preachynge the worde only Neuer the later god as ryght is wyll haue hys benefittes kept in memory to hys glory our benefyte and namely thys benefytte of all benefittes wherin onely the pythe of our saluatyon resteth therfore though the affecte of it be sygnyfyed by baptysme And though we be Baptysed to beleue in the death of Chryst and to dye wyth hym by mortyfyeng of the flesh yet doth thys sacrament thorow the rehearsynge of the couenaunt and breakyng of the breade pouryng oute of wyne much more
god which hath promysed Math. vii If we seke we shall fynde wold sende vs true interpreters of hys sygnes or sacramentes And he that beyng of a laufull age obserueth a ceremony and knoweth not the intent to hym is the ceremonye not onely vnproffitable but also hurtfulle cause of sinne In that he is not careful and dylygent to searche for it he there obserueth them wyth a false faith of his owne Imagynacyon thynkyng as all ydolaters do and euer haue done that the outwarde worke is a sacryfice and a seruice to God The same synneth yet more deper and more dampnable Neither is ydolatry any other thiÌ„g theÌ„ to beleue that a vysyble ceremonye ys a seruice to the inuysyble god whose seruyce is spyrytuall as he is a spyryte And is none other thynge then to knowe that all is of hym and to truste in hym only for al thynges and to loue hym for hys greate goodnesse and mercye aboue all And oure Neyghboures as oure selues for hys sake vnto which spyrytuall seruing of God to brynge vs to were old ceremonyes ordeyned These be nowe sufficyente concernyng thyntent and vse of the ceremonies and how they came vp Nowe let vs consyder the woordes of thys testament and promysses as they be rehearsed of thre Euangelistes mathew marke and Luke and of the apostle paul For Ihon which wrot last touched nothyng that was suffisyently declared of other Mathew in the .xxvi sayth thus as they sate Iesus toke brede and gaue thankes and brake and gaue hys dyscyples and sayd take and eat thys is my body And he toke the cuppe and thanked and gaue it them sayynge Drynke of it all for it is my bloud of the newe testamente whych shall be shedde for manye for the remyssyon of synnes Fyrst ye se by these wordes that the body was geueÌ„ to death the bloud shed for the remyssyon of siÌ„ns that for many But who are these mani verely they that turne to God to beleue in him onely and to endeuoure theÌ„ selues to kepe his lawe froÌ„ hense forth whych many yet in respecte of them that loue not the law are but very fewe and euen that lytle Flocke that gaue them selues whollye to followe Chryst wherfore yf any man thynke he beleue in Chryst and haue not the lawe wryteÌ„ in his hart to consent that his duety is to loue hys brother for Chrysts sake as Chryst loued hym And to indeuour hym selfe so to doo The fayth of that same man is vayne and bylte vppoÌ„ saÌ„d of hys owne Imagymacyon and not vppon the roke of godes worde for hys worde vnto whych he hath bound him selfe is that they only which turne to god to kepe hys Lawes shall haue mercye for chrysts sake driÌ„k of it al for it is my bloud of the new testameÌ„t for it is that is to say the driÌ„k that is in the coppe or yf ye lyste the cuppe is my bloud of the new testamente taking the cuppe for the drynke by a maner of speakyng vsed in al tonges â—s when we saye I haue dronk a cuppe of wyne we take ther the cuppe for the wyne My bloud of the new testameÌ„t that is to lay my bloud for whose shedynge sake this new testament couenauÌ„t forgeuenes of synne is made you The old testament made betwene god your father in mount synay in whyche lyfe was promysed to them only that kepe it and to be the breakers death wrathe vengeauns to be accursed only no mencyon made of mercy with coÌ„fyrmed with bloude Exodi xxiiij Moyses offered halfe the bloud to god and sprynkelyd the people with the other halfe to confyrme the couenauÌ„t and to bynde both partyes Neyther was ther anye couenaunt made that was not confirmed with bloud as it is rehersed Ebre ix and as we se in the bookes of Moyses whose custome of bloudshedyng was not only to confirme those old couenauÌ„ts but also to be a prophecy of the bloud that shuld be shedde to confyme thys testamente That olde cruel and fearfull testameÌ„t whych drawe the people away they durste not abyde the voyce of the thunder nor the terrible syght of the fyer â–ª But went stode a farre of was coÌ„fyrmed with the bloude of calues But thys newe ande gentle Testamente whyche calleth agayne and promyseth mercy to al that wyll mend as it is a more better testament so it is confyrmed with more better bloud to make menne se loue to loue agayne and to be a greater confirmacyoÌ„ of the loue promyssed For yf he gaue vs hys sonne what wyll he denye vs yf god so loued vs wheÌ„ we were synners and knew him not that he gaue hys soÌ„ne for vs how much mor loueth he vs nowe when we loue agayne and wolde fayne kepe hys commaundementes in the olde couenauntes the people were sprynkeled with bloude of calues wtout in ther bodyes to bynde them to kepe the law elles were bound vnto iust dampnacyon for the breakyng of it Here it is sayde drynke of it euery one that your soules wtin maye be sprynkeled washyd thorow fayth wyth the bloude of the son of god for the forgeuenes of syÌ„ne to be partakers of a more easy kynde testameÌ„te vnder which yf you synne thorowe fragylyte you shal be warned louingli receyued to merci yf you wyl turne agayne and amende Marke in the .xiiij. as they dyd eat Iesus toke breade and blessed and brake gaue them and sayde Take you thys is my body And he toke the cup and thanked and gaue them and they dranke of it all And he sayde Thys is my bloud of the newe Testamente there is all one wyth Mathewe and to vnderstand as aboue Luke in the .xxij. He toke breade thanked and brake and gaue them sayinge Thys is my body that shal be geuen for you this do in remeÌ„braunce of me Like wyse the Cuppe when he had Supped saying Thys cuppe is the newe testament in my bloud whych shal be shed for you Here is also to be noted that the cause of the instytucyon was to be a memoryall to testyfye that Chrystes body was geuen and hys bloude shed for vs and agayne wher Mathew and marke sayd thys is my bloud in the newe testamente Luke saythe Thys cuppe is the newe testament in my bloud which shal be shed for you Thys is a strauÌ„ge speakynge and farre from the vse of oure toÌ„ge to call the Sygne and confyrmacyon with the name of the thyng that is sygnyfyed and confyrmed The testamentis that Chrystes bloud is shed for our sinnes And christ saith Thys cuppe is that testament sygnyfying therby that the thyng that is meÌ„te by thys ceremony is that we beleue that hys bloudsheadyng is the remyssyon of oure synnes whych is the very testameÌ„t Paule .1 Cor. x. sayth on thys maner I delyuered vnto you that I receaued of the lorde How that the lord Iesus that same nyghte he was betrayed toke bread and gaue thankes and brake
and sayd Take ye and eate thys is my body that shal be delyuered for you this do in the remembraunce of me Lykewyse also the cuppe when he had supped saynge Thys cuppe is the new testament in my bloud thys do as ofte as you shall drynke it in the remembraunce of me As oft sayth paul as you shall eate of thys Breade and drynke of thys cuppe ye must declare or preache the lordes death vntyll he come As mathew and marke agre in these wordes So do lucas and paule And as it is aboue declared vppon the wordes of luke and so here by so oft repeting one thyng Thys do in the remembraunce of me This cuppe is the newe testament in my bloud This do as ofte as ye drynke it in the remembrauns of me Agayne As ofte as ye shall eate of thys bread and drynke of the cup as ye must declare the lordes death By thys ofte repetyng I say ye may euydeÌ„tlye perseyue that the cause entent and whole porpose of the Instytucyon of the sacrament was to testyfye and confyrme the faythe of the testament made in the death of chryste How that for his sake oure synnes shal be forgeuen So do this in the remembrauns of me that is to say Take bread and wyne aÌ„d reherse the couenauÌ„t aÌ„d testament ouer them How that my body was broken and mi bloud shed for theÌ„ the geuetheÌ„ the people to eate and drynke to be a sygne an earneste and the seal of the testament and cry vppon them withowt sesing to beleue in me only for remyssyoÌ„ of siÌ„nes not to dispraue how weak so euer they be only yf they hange on me desyre powre to kepe the lawe after my doctryne and ensample of my lyfe and do morne be sory by cause they caÌ„ not do that good thynge whych they wold Furth sayth paule Who so euer eatyth of the brade drynketh of the cuppe vnworthelye is gylty of the body and bloud of the lord that is to say Whoso receueth the sacrament of the body and bloude of chryst wyth an vnclene hart not forsakyng the olde luste of his flesh Nor porposynge to folowe chryst and to be to hys neyboure as christe was to hym only mercyful The same sinneth agaynste the body and bloud of Chryste In that he makyth a mocke of the ernest deathe of chryste And as it is wryten Ebru x. Treadeth chryst vnder fote compteth the bloude of the testamente wherwyth he was washyd as an vnholye thing and dothe dyshonor the sprite of grace of thys ye may ê‘ceyue agayne what the sacramente meaneth and what the intent of the ordinaunce was and howe such ceremonyes came vp And whence they had theyte begynnyng and what the frute therof is what is therin to be sought And thought were Inough So that I myght here wel cease yet bycause the vnquyet Scrupulous and Superstycyous nature of man holy geuen to ydolatry hath styrred vp suche tradycyons about thys one sacrament moost specyally I can not but speake therof some what more and declare what my conscyence thynketh in thys matter Ye shall vnderstand therfore that there is great dyssention and thre opynions about the woordes of Chryste where he saith in prononcyng the testament ouer the breade thys is my body and in pronoucynge it ouer the wyne thys is my bloud One part say they that these sayinges thys is my body thys is my bloud coÌ„pelle vs to beleue vnder payne of damnatyon that the bread and wyne are chaÌ„ged into the very body bloud of chryst ryally As the water at Cana Galylee was turned into very wyne The second part sayth we be not bouÌ„d to beleue that breade and wyne ar changed but only that this body bloud ar ther presentlye The thyrde say we be bounde by these wordes to beleue only tha christes body was broken and hys bloud shed for the remyssyon of our synnes that there is no other satysfaction for synne then the death and passyon of chryste The fyrst say these words This is my body thys is my bloud compell vs to beleue that the thynges ther showed are the veri body bloud of chryst really but bread wyne say they caÌ„ not be Chrysts naturall body therfore the breade and wyne are changed turned altered and transsubstancyat in to the very body and bloud of Chryste And they of thys opinyon haue busyed them selues in sekynge subteltes and symylytudes to proue how the very body and bloud myght be ther vnder the symylytud of bread and wyne only The very bread and wyne thus transsubstanciat and so occupyed in slâ—ynge all that wyll not captiue theyr wyttes to beleue them that they neuer taught nor vnderstode that the sacramente is an absolucyon to al that therbi beleue in the body bloud of Chryst. The second parte graunte with the fyrst that the wordes coÌ„pell vs to beleue that the thyngs shewed in the sacrameÌ„t are the very body aÌ„d bloud of chryst But when the fyrste saye bread and wyn can not be the very body bloud of christ There they vary and dyssent from theÌ„ affyrmyng that breade and wyne maye and also is Chrystes body ryally and very bloud of Chryste And saye that it is as trewe to saye the bread is Chrystes body and that wyne is hys bloud as it is true to saye Chryst beyng a very man is also very god And they say As the god head the maÌ„hod in christ are in such maÌ„ner coupled together the man is very god god very maÌ„ EueÌ„ so the very body the breade are so coupled yâ— it ys as tru to say the bread is the body of chryst the bloud so aÌ„nexed there with the wyne that it is eueÌ„ as tru to say the wyn is chrysts bloud The .i. thogh they haue slain so mani in for the defense of ther opinyon yet thei are readye to receuethe second sorte to fellowship not greatli stryuynge with theÌ„ or abhorryng the presens of bread wiÌ„ wyth the very body and bloud so that they yet by that meanes may kepe hym ther stil hope to sell hym as deare as before also some to bye hym and not to mynyshe the pryce The thyrd affyrme that wordes wyll nomore but only that we be leue by the thyngs that are ther shewed the chrystes body was broken hys bloud shede for our synnes yf we wyll forsake our sinnes and turne to god to kepe hys lawe And they saye that these saynges thys is my bodye thys is my bloude Shewyng bread wyne are trewe as christ meane them as the people of that coÌ„tre to whom chryst spake were acustomed to vnderstand such wordes and as the scrypture vseth in a thowsand places to speke as when one of vs sayth I haue dronk a cupp of good wyne the sayynge it is trew as the man mente that he drank wyne only and not the cuppe which wordes happelye in some other nacyons eares
name as do this people Israell c. Rede the thirde booke of the kynges the .viij. Chapter WheÌ„ god delytyd only in the faythe of the offerer whyche beleued in god only for all mercy takynge the sacryfyce for a suer token and ernyste of the Mercy of god sertyfyed by that sygne that god loued them was at one with theÌ„ for chryst sake to com As we shuld be certyfyed bi the sacramnet of god is with vs for christs death that is past and chryst taught vs in owre prayers to loke vpp to heauen and to saye Owre father which art in heueÌ„ and he him self in all his praiers did lyft vp his eys to heueÌ„ to his father so did he when he Instituted the sacarmeÌ„te rehersed the wordes of the couenauÌ„t ouere breade wyne as it is wryteÌ„ Math. 26. mark â–ª 14. luk 22. 1. Cor. xj in these wordes Iesus toke breade c Chryst though he affyrmed hym selfe to be the soÌ„ne of God hys father to be in hym yet he taught not hys dyscyples to dyrecte the prayer to the father in hym but vp to the father in heaueÌ„ nether lyft he vp his eyes or prayer to hys father in the sacrameÌ„t but to hys father in heuen I know dyuers dyuers meÌ„ knewe me whych loue me as I do theÌ„ yet yf I shuld praye them when I met them in the stret openly they wold abhor me but yf I pray them wher thy be appoyntyd to mete me secretly â–ª they wyll here me and accept my request eueÌ„ so though Goddes presence be euerye where yet wyll he be prayd to vppe to the place only where we shall se hym and wher he wolde haue vs to longe for to be More ouer yf I graunt you that the bloud of christis in the cuppe it wil folow that his bodi is ther also Neyther wheÌ„ I graunt that hys body is in the bread or vnderforme of bread wyll it folowe that hys soule is ther to Chryste made the breade the sacrament of hys body only wherfor as the bread is no simylytude of the sacrament of hys bloud So am I not bounde or ought to affyrme that hys bloude is ther present And he dyd instytut the wyne to be the satrament of hys bloude only And happelye it was red wyne the more louely to represente yt Now as the wyne in no symylytud dothe represent the body so am I not bouÌ„d or ought to affyrme that hys bodi is ther present Ye saye that chryste is so myghty That though he stode mortall before hys dyscyples eyes yet he was able to make the same body that same tyme to be in the sacrament immortall and to be vnder euery lytell pece of the bread or of the sacraente though yt be no greatter then a mote in the sonne and that as loÌ„g as greate and thycke as he stode before theÌ„ yf he were so myghty why is he not as myghty to make hys bloude to be alone and hys body alone hys bloud body soule were eche alone at hys deathe whyle the bodye lay in the sepulcher Fynallye Chryste sayde thys is my bloud that shal be shed Ergo. it is now trew thys is â–ª his bloud that was shede Now the bloud of hayles and the bloud that is in many other places men saye is the bloude that was shede Ergo that bloud is in the sacramentâ—â— any be but I am not bound to beleue or ought to affyrme that the bloud that is at hayls is anymate â–ª wythe the soule of chryste or that hys body is ther present Wherfor to avoyd thys endeles bralynge whych the deuelles no dowbt hath styrred vp to turne the eyes of our soules from the euerlastynge couenauÌ„t made vs in chrystes bloud and body and to no sell vs in ydolatry whych is trust and confydence in false woorshyppynge of god and for to quenche fyrst the fayt he to Chryst ward and then the loue dewe to owre neyboure therfor me thynketh â–ª that the Parte that hathe professed the fayth of chryste and the loue of hys neybour ought of dutye to Beare eche other as longe as the otheres opinyon is not playne wicked through false ydolatrye nor contrarye to the saluacion that is in Chryste Nor agaynste the open and manyfest doctrin of chryst his apostls Nor contrarye to the generall artycles of the faythe of the generall churche of chryste whych are coÌ„fyrmyd wyth opeÌ„ scrypture In whyche artycles Neuer a trew churche in any lande dyscentyth Ther be many textes in the scrypture And therfor dyuersly expound of holy doctores and taken in contrary sences when no texte hath contrarye sences in in dede or more then one sengle sence yet that hurteth not Nether are the holy doctores therfor herytykes as the exposytyoÌ„ destroyeth not the fayth iÌ„ chrysts bloud nor is coÌ„tary to the opeÌ„ scrypture or generall artycles No more dothe yt hurte to saye that the bodye and bloude are not in the sacrameÌ„t Nether doth it helpe to say they bethere But hurte excedynglye yf ye inferre that the soule is therto and that God must be there praied to when as oure kyngdome is not on the earth Euen so we ought not to dyrect our praiers to any god in earth but vp wher our knigdom is And whether oure redemer and sauyoure is gone and there sytteth on the right hand of hys father to pray for vs to offer our praiers to his father to make theÌ„ for hys sake acceptable nether ought he that is bouÌ„d vnder payne of dampnation to Loue his brother as Chryste loued hiÌ„ to hate to persecut to fle his brother for blynd zeale to any opinion that nether letteth nor hyndereth to Saluatyon that is in Chryste As they whych pray to God in the sacrameÌ„t not only do But also throw the opinioÌ„ as they haue lost loue to theyr neyghbours euen so haue they loste the trewe fayth in the couenaunte made in Chrystes bloud and body which couenaunt only is that whych saueth and which testyfyeth was the sacramente instytut only Finis
old testameÌ„t but also in the newe how the Iewes asking christ sayng what sygne doest yuâ—howe vs c And Paule .j. Corj the Iewes askyd sygnes Also Sacharyas IhoÌ„ baptystes father axed a sygne and the angell gaue it hym Chrystes mother also askyde a sygne â–ª and the angell gaue her Elysabeth to a sygne And vnto the sheperdes gaue the auÌ„gell a sygne as ye read in the fyrste of luke And Exodi xji. god gaue the chyldren of Israel the signe pesahl whych we call the Ester lambe for whych tyme was come that the chyldren of Israell shulde be delyueryd out of Egypt god sent Moyses Aaron to them with wrought many myracles amonge them to stirre vppe faythe to the promyse of that delyueraunce agaynst the manyfolde sore teÌ„ptacyons to the contrary thorow the moost strayt and greuous bondage most cruelly contrary mercylesse oppressyon And in that moost specyally the Pharao was waxed .x. tymes worse to them after the coÌ„myng of Moses aaroÌ„ theÌ„ before yet in the last nyght in with he had promysed to smyt the fyrste born of Egypte bothe of man of beast and to delyuere them he commaunded theÌ„ to take for euery house a laÌ„be or a kyd and to slea them and to strike the dore postes wyth the bloud to be a sygne to them and a Seale of the promysse that God wolde delyuer them that nyght both out of the handes of Pharao aÌ„d also from the smyting of the Aungell that went about all Egypte and slewe the fyrst borne in euery house And this sygne Pesah besyde that it was a seal of the promesse to be delyuered the same night to stablisse the faith and commaunded to be obserued euer after yerely to kepe the benefyte in memory it was also a very prophesy of the passioÌ„ of christ describiÌ„g the very maner facyoÌ„ of hys death and the effect and vertue therof also In whose steade is the sacrament of the bodye and bloude of Chryst commen as baptysme in the roume or steade of the cyrcumsysyon To se how Christ was prophesyed and descrybed therin consyder marke how that the kyd or lambe must be wythowte spot or blemisse and so was chryst only of all mankynd in the syght of god and of hys lawe it must be takeÌ„ vppe the .x. day of the fyrste monethe whych is wyth vs the .x. day of yâ— first new mone in marche for so coÌ„pte they ther monethes from new mone to new mone and begyn ther in the time of marche wyth vs. And the same daye came chryste to Ierusalem ther to be offered and to suffer hys passyon It muste be offred the .xiiij. day of the same month at night the same houre began chrysts passyon he was the same howre betrayed persecuted al nyght aÌ„d taken in the mornyng erlye The feare of death was the same howre vppon hiÌ„ Nether slept he any more after But went immedyatly as sone as he hadde conforted hys dyscyples into the place wher he was taken to abyde hys persecutours wher also he sweat water and bloud of a very agonye conceyued of his passyon so nye at hande The bloud stryken on the postes sauid them that they were not plaged wyth the Egypcyans And delyuered them out of the captyuyte of pharao And the bloud of christe striken on the postes of our conscyens wyth a â—ure fayth delyuereth vs out of captyuyte of pharao the deuell and smytyng of hys Angelles c Ther myght not a bone of it be brokeÌ„ nomore were ther of christes· Though the two that were hanged wyth Hym had eyther of them hys legges and hys armes broken Morouer that it was a very propheci of the death of chryste and of the vertu of hys passyon is more the manyfest by the wordes of chryst hym selfe Luke xxij where he saythe The nyght befor hys passyon when he had eaten Pesah with hys dysciples I wyl no more eate of it hence forthe tyll it be fullfylled iÌ„n the kyngdome of god As who shulde say Thys memoryall which we yerly haue hyther to obserued was on s fulfylled in the kyngdome of thys worlde when your fathers were delyuered out of the bondage and seruitut of the egypsyans But it hathe yet another sygnifycacion hytherto vnknowen vnto you whych must be fulfylled spyrytuallye in the kyngdom of god by my passyon that is at hande and bloude that nowe shall shortelye be shed by whyche ye shall be delyuered out of the powr of sathan sinne and hell and made heyres of the kyngedome of heauen Nether was it the lames bloude that delyuered you then For what regardeth God the bloud of shepe and calues but the bloud of christ whom that lamb fygured and described hys innocencye purenes and obedyence to his father and compassyoÌ„ to man kiÌ„d warde whose feble nature he had put on wyth al the infyrmytes of the same saue synne dyd then delyuere you to brynge you to the fayth of thys delyuerauÌ„ce And to make you thorow fayth partakers therof Many thynges ther be in the scryptur whych hath a carnall fulfyllynge â–ª euen ther wher they be spoken or done aÌ„d yet haue an other spuÌ„al sygnificacion to be fulfylled loÌ„g after iÌ„ chryst his kingdoÌ„ And yet neuer knowen tyll the thynge be done As the serpent of brasse which moyses hanged vp in the wyldernesse though it toke effecte carnally in the wildernes yet it so descrybeth the lyfting vp of Chryst vppon the crosse and the vertue of hys passyon that no tounge could declare it to make the hart feale it If ye axe why they maye not be knowen tyl they be done and what such prophesy may help I answere if they vnderstand before they were done it wolde let the fulfyllyng of them and when the sygnifycation is fulfylled theÌ„ to se how playnlye it was descrybed in the scrypture doth excedingly confyrme the faith therof and maketh better to be vnderstanded And when thys Pesah was fulfylled spyrytually in the kyngdome of heauen by the death and bloudsheadynge of chryst it ended there And in the roume therof concernyng that spyritual sygnifycaion came the sygne of the sacrameÌ„t of the body and bloud of our Sauyoure Chryst. As baptysme came in stead of circumcisyon thynges more easye and lesse paynful and tedious to be obserued and more Gentle to prouoke and entyse the heathen For as the lambe descrybed the death of Chryst to come and the maner of hys passyon by whych we shuld be delyuered Euen so doth the ceremonye of the bodye and bloud of Chryste testyfye vnto vs that he hath geuen hym selfe to death for vs aÌ„d redemed vs already If we beleue and cleaue fast to the professioÌ„ of our baptysme to walke therin or wyl yf anye tempest haue dryuen vs oute of the ryghte course returne to the ryghte way agayne Thys to be so the wordes of the institucyon declare whych are these .1 Cor xi The lorde Iesus the nyghte he was betrayed toke breade and