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
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
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
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
man and had not charyty to loue his neyghbour it helpeth not For all other giftes and the remyssyoÌ„ in chrystes bloude also are geuen hym of god to brynge hyÌ„ to loue hys neyghboure whyche thynge had a man hath all whych not had A man hath nothyng And Philip. ij how swetly and how vehemently coniureth he them to drawe all one waye to be of one accorde and one mynde or sentence And to do nothyng of stryfe or of vayn glory that is to saye of harte or dysdayn of other or of affectyon to hym selfe for to seme gloryous but eche to preferre other through meakenes and to haue his opynion suspecte and to feare leaste he had not obtained the vnderstandyng rather then of presumption to hys owne wytte to dyspyse and hate the contrary partye and persecute as a tyraunt And in the thyrd of the same Paul sayth let as manye as be parfecte that is to saye be truly taught and knowe the law truly her office the office or effect of faith and know which be good works before god and what thyntent of them is Liâ— sayth he so farre as we becom procede in one rule that we may be of one accorde Nowe hetherto we be all come and thys generall rule haue we gotten that fayth onely Iustyfyeth that is to saye that the Synne is forgeuen onelye for Chrâ—stes sake and agayne thâ—t our dutye is to loue oure neyghboures no lesse then Christ loued vs wherfor let vs procede forth in thys rule and exhorte â—che other to truste in chryste and to loue ech other as Chryste dyd and in thys wher in we all agree let vs be wyse only feruent stryue who shal be greatest goe formoost And in that which is not opened to all partyes let vs be meke sober and cold kepe our wysdome secret to oure selues abide pacyeÌ„tly tyl god opeÌ„ it to other also The cause why the third part say that thys word IS coÌ„pelleth vs not to beleue the bodely presence of Chryste to be ther is this The Iews say they are wont euer to name the memoryall sygnes of thynges with the verye name of the thyng sygnyfyed that the very name myghte the better kepe the thynge in mynde As when Iacob Ge. xxxij turned hom agayne out of mesopotania sawe the angels of God come against him He called the place where he sawe them Mahanaim an hoste bycause that hys posterytye in tyme to come when they herde the fylde whyche was none hoste yet so called shuld axe why it was so named that theyr elders myght therby haue an occasyon to teache that Iacob sawe ther the host of aungels And agayne in the same Chapyter when the angell that wrastled wyth hiÌ„ had blessed hym and was departed Iacob called the name of the place phiniell Gods face that the people in tyme to come shuld axe why it was called gods face and theyr elders shold answer bycaâ— Iacob ther saw God face to face that the name shuld kepe the thynge in mynde And agayne in the same Chapyter where he had made bowthes or houses of bowes for hys Beastes hy named the place Syncoth that is bowthes Item Genesis .xxxiij. He boughte a parcell of Lande and buylte there an alter and called it â—ll Eloth El Eloth Israell the myghty god of Israell Item Gene. 35. he called the place El Bethell the god of Bethel And Genes the last chapter Ioseph holde a lamentacyon for hys father vij dayes and the people of the contrey called the name of the place Abel Masraym the lamentacyons of the EgyptyaÌ„s Now the place was not the lamentacion but so called to kepe the lamentacyon in memory Item Exodi xii The Lambe is called Pesah a passyng by because the aungell dyd passe by the houses and hurted not where it was slayne and the bloud stryken on the postes that the name shulde kepe the thyng in memorye Item Exodi xxix and leuitie almooste euery where the beast offred for synne is called synne whych vse of speakynge Paule vseth Roma ix and .ij. Corrin v. and calleth Chryste sinne when christ yet is neyther synne nor neyther yet syÌ„full but an acceptable offerynge for synne and yet he is called oure synne Bycause he bare oure synnes on hys backe and because oure synnes are consumed and made no synne in hym yf we wyll forsake our synes and beleue in Christe for the remyssyon therof Chryst is also called our ryghtuousnes to certyfy vs that when we haue no rightuousnes of our owne yet that hys ryghtousnes is geuen vs to make satysfactyon for our vnryghtuousnesse yf ye wyll beleue it Item Exodi xxx The synne or sinne offerynge is called de Attonomente And it was yet but a sygne certyfyinge the conscyence that the atonoment was made and that God had forgeuen the synne Item Iudicum x. They called the name of a certeyn cytie Horna As ye were an vtter destruction Bycause that they had vtterly destroied man womaÌ„ chylde and al that bare lyfe Item Iudic. xv the place wher samson kylled men with an asse Iawe was called Lehy that is iawe bone to kepe the acte in mynde Item Iudic. xix Ther went a company out of the trybe of Dan and pytched besydes Kyryath IeariÌ„miÌ„n Iuda and the place was called euer after Mahond Dane the host of dan onely to kepe the thyng in mynde Item .i. Reg. vi A great stone wher God slewe fyftye thousande was called the great lamentacyon In so muche yâ— the texte sayth They put the arke on the great lamentacyon Item .i. Reg. vij Samuell pytched a stone on an ende and called the helpe stone Because GOD had there holpen them â–ª and geuen them vyctory of the philystyans Item the last of the .3 of the kyngs Sedechias came to Achab with a cople of hornes on hys head sayinge Wythe these hornes shalt thou sle the AssyriaÌ„s he meant not that Achab shuld take these hornes gore at the assyryans But wolde that he shuld beleue only that as a beaste scathered a cock of hey with his hornes so shuld Achab scather the hoste of the Assyryans with hys hoste Item Num. vi He that voyth abstinence must let hys here growe to kepe hys abstynence in mynde And his abstinence is out He is commaunded to shaue the head of hys abstynence and to offer such offerynges as are there apoynted after that he hath shauen of hys abstinence Lo ther the here is called hys abstinence aÌ„d is yet but a memory of hys abstinence Item Iere. vii The prophet was commaunded to shere of hys abstynence and to cast it away whych abstynence is but hys here Also Ezechiel xij God commaunded the prophet to remoue with al hys goodes after such maner as conquerers cary awaye the people captyue from contre to contry and when he had done The lord sayd vnto hym thys prophesy is the capyteyne or prynce of Ierusalem â–ª when yet it was but an ensample to
him how he shulde be serued Fynallye where Mathewe and Marke saye Thys Cup is my bloude of the newe Testamente PAULE and Luke sayth Thys cup is the new testament in my bloud Nowe must the sence of the woordes of the twoo fyrste Math and marke be all one wythe the sences of the wordes of the twoo laste luke and paule The wordes of luke aÌ„d paule are Thys cup is the new testameÌ„t made in my bloud or for my bloud sake Now the testameÌ„t is yâ— hys bloude was shede for owre sinnes but it is impossyble yâ— the cuppe or his bloud shulde be that promysse wherfore the Sence must be nedes that it is the memoryall and seale of the testament only And therfore wher Math. and mark say Thys cupp is my bloud of the new testament the sence must nedes be also that it is the memoryall and seale ther of only calling after the vse of the Hebrwes the sygne wyth the name of that which is sygnifyed that is to say Callynge the wyne whiche only sygnyfyeth the bloud with the name of the bloud And then it folowyth that the bread is called hys bodye After the same maner because it is a sygne of hys bodye These and lyke ensamples moue the parte to affyrme that we be not bounde to beleue that the bread is the very body of chryste Though it be so callyd Nor that the bread is transsubstancyat in to the bodi No more then the things here rehersed are that thei be called or transsubstancyat in to the very thyng which they be callyd The other wyll answere though 〈◊〉 memoryal were not the thinges whose names they beare yet it wyll not folow that it shuld be so here in the sacrament for they whych gaue such other names Hadde no power to make the thynges so to be But chryste is very god hathe power to make hys Bodye to be euerye thynge and euery wher I answer that god can not make euery of his creaturs god to nether caÌ„ it be proued lesse repugnaunt that a creature shulde be euerye where then that he shulde be God morouer though God where he appeared to Iacob had pytched a stoone on an ende and called it goddes face yet had he not bene anye more bound to beleue that yt had bene the verye Face of God then yf Iacob had don it The allmyghtynes of god standythe not in that he is able to do all the owre â—osyshe lewde thougtes may ymagyne But by cause all power is his and of him and that he doth al he wyll and hath made al of nawght and can brynge all to nawght agayne And caÌ„ do al that includeth not coÌ„trary to the truth aÌ„d veryte that god hath put in hys ceatures And by cause he can do things impossible for maÌ„or any other Creatur to do or to thynke how they shude be doÌ„ therfor he is called the lorde almyghty But because to braule a bowt suche possybylyte or impossibylyte is the luste of Sophysters also the desire of the diuel to quenche the professyon of owre baptysme to wipe ouc the ymage of christ owt of owre hartes And a thynge endeles Therfor I compte it wickednes to wade furth in it And to geue them that seake it an occasyoÌ„ perpetually to skold The negatyue maye a man holde tyll they can proue the affyrmatyue More ouer yf bread be the verye bodye of christ whether abydyng the verye bodye styll or eles transsubstancyat and enioy the glory of the soule of chryste and also of the godhed It semith impossible to be avoydyd but that Chryst was made man and dyed Also breade whyche semethe to some a great inconuenyence Howbeit that great promocyoÌ„ of bread also that hyghe powre of prists aboue all angelles I amytte also to avoyd all braulynge But one reson I haue vnto whyche I cleue some what and it is thys All that is betwene god and maÌ„ in the scryptur is for mans necessytye and not for anye neade that GOD hath therof and other Spyrytuall profyte can none haue by that FAYTH in the sacrament than to be taught ther by to beleue in Chryste oure Sauyour and to do good to hys neyghbour now is that belefe and loue had as well aÌ„d rather beter as it is aboue proued wythout such fayth then wyth it Ergo wher the scrypture compelleth to no suche belefe it is wyckednes to make it a necessary artycle of our faythe And to sley theÌ„ that can not think that it ought to be beleued Notwythstandyng all these reasons and the dampnable Idolatrye whych the papistes haue commytted wyth the sacrament yet whether they affyrme the body and bloud to be preseÌ„t with the bread and wyne or the bread wyne to be turned and transsubstancyate into the body and bloud I am ther wyth content for vnityes sake yf they wyll there cease let hym be there onely to testyfye confyrme the testament or couenaunt made in chrysts bloud and body for which can se onely Chryst instituted the sacrameÌ„t But if they wyl rage farther with their blynd reasons of theyr subtyl sophystry and deuelysh Idolatry and saye Wher Chrystes bloud is ther is hys body and wher hys body is ther is hys soule and where hys soule is ther is the godhead and the trynitye the father the sonne the holy gost and there meÌ„ ought to pray and say O Father whych art preset with the sonne Chryste vnder breade wyne or in form of bread and wyne If I say they so raue theÌ„ as the old prophete for lyke Idolatry denyeth God to dwel in the temple or to haue pleasur in sacrifyce of bloud of gotes shepe and calues Euen so denye I the body of Chryst to be any more in the sacrament theÌ„ God was in the golden calues whych Ieroboham sett vpp to be prayed to the one in bethell aÌ„d the other at dan for though god be presente euery wher yet yf heueÌ„ of heuens can not compasse hiÌ„ to make hiÌ„ a dwelling place as the scryptur testyfieth much lesse the teÌ„ple that was at Hierusalem how shuld he haue a dwellynge place in a lytle wafer or crome of breade God dwelleth not in the temple Neyther dyd our fathers whych were of the true fayth in the old Testamente pray to god as present in the temple but the name of god only was in the teÌ„ple .iii of the kynges .viij. and hys lawe and couenauntes and wonderfull deades were therein wrytten in sygnes and were there preached and testyfyed continually of the trew prystes and Prophets vnto the people the fathers of the trewe fayth cam thyther Furthermor for the ferueÌ„t loue whych they had towardes the lawes and couenauntes of god For the which prophetes Salomon prayed so earnestly vnto the lorde God sayng Heare thou O God in heuen thy dwellyng place and do all that the Straunger calleth to the for that all nacyons of the earth maye knowe the and feare thy