Whole Works, Tracts 1 · Tract 8

Whole Works · Tracts 1 · Tract 8

p. 436¶ A frutefull and godly treatiſe expreſsing the right inſtitution and vſage of the Sacramentes of Baptiſme, and the Sacrament of the body and bloud of our Sauiour Ieſu Chriſt. Compiled by William Tyndall.

TO vnderſtād the pith of y^• Sacramētes, how they came vp, & the very meanyng of them, we muſt conſider diligently the maners & faſhions of the Hebrues, which were a people of great grauitie & ſadneſſe, and earneſt in all their doynges, if any notable thyng chaunced among them, ſo that they not onelyonly wrote, but alſo ſet vp pillers, and markes, & diuers Writinges and monuments preſerue the memory of notable doynges. Gene. 32.Gen 32ſignes to teſtifie the ſame vntounto their poſteritie, and named the places where the thynges were done, with ſuch names as could not but keepe the dedes in memorie. As Iacob called the place where he ſaw God face to face, Pheniell, that is, Gods face. And the place where the Egyptians mourned for Iacob ſeuē dayes, the people of the countrey called Abell Miram, (that is) Gene. 50.Gen 50the lamentation of the Egyptians, to the intent that ſuch names ſhould kepe the geſtes and ſtories in minde.

And likewiſe in all their couenaunts they not onelyonly promiſed one to another and ſware theron, but alſo ſet vp ſignes and tokens therof, and gaue the A ſure hande of all couena…tes amōgſt the Iewes.places names to keepe the thyng in minde. And they vſed therto ſuch circumſtaunces, proteſtations, ſolemne faſhions and ceremonies, to confirme the co…enaūtes, and to teſtifie that they were made with great earneſt aduiſe and deliberation, to the intent that it ſhould be to much ſhame, and to much abhomination both before God and man, to breake them euer after.

As Abraham Geneſ. 21. when he made a couenaunt of peace with Abimeleck Gene. 21.Gen 21kyng of the Philiſtines, after they had eaten and dronke together, and ſworne, hee put ſeuen Lambes by them ſelues, and Abimelecke receiued them of his hand, to teſtifie that he there had digged a certaine well, and that the right therof pertained to hym. And he called the well Beer Seba: the well of Swearyng, or the well of ſenē, The well of ſwearing or the well of ſeuen.becauſe of the oth, & of the ſeuē lambes, and by that title did Abraham his children chalenge it many hundred yeares after. And when Iacob & Laban made Gene. 31.Gen 31a coue…aunt together Geneſ. 31. they caſt vp an heape of ſtones in witneſſe, and called it Giliad, the heape of witneſſe, A heape of ſtones was a ſufficient bande for all couenauntes.and they bound ech other for thē and their poſteritie, that neither part ſhould paſſe the heape to the others countreyward, to hurt or conquer their land: and Laban boūd Iacob alſo, that he ſhould take no other wiues beſides his daughters, to vexe them. And of all that couenaunt, they made that heape a witnes, calling it the witneſſeheape, that their children ſhould enquire the cauſe of the name, & their father ſhould declare vntounto them the hiſtory. And ſuch faſhions, as they vſe among them ſelues, did God alſo vſe to themward in all his notable dedes, whether of mercy in deliueryng them, or of wrath in puniſhing their diſobedience and trāſgreſſion, in all his promiſes to them, and couenauntes made betwene them and hym.

As when after the generall floude Gene. 9.Gen 9God made a couenaunt with Noe and all mankind & alſo withall liuing creatures, that he would no more drowne the world he gaue them the rayne bow The rainebow a pledge of Gods promiſe.to be a ſigne of the promiſes, and for to make it the better beleued, and to kepe it in mynde for euer, he ſayd, when I bryng cloudes vponupon the earth, I will put my bow in the cloudes, and will looke on it, and remember the euerlaſtyng couenaunt made betwene God and all liuing creatures.

And Abram, (whiche ſignifieth an Gene. 17.Gen 17excellent father) he named Abraham, the father of a great multitude of people, becauſe he had promiſed to make hym euen ſo, and that his ſeede ſhould be as the Starres, & as the ſand of the Sea innumerable, and that name gaue The bleſſing of God to Abrahā.he him as a ſeale of the promiſe to confirme it, and to ſtrengthen the fayth of Abrahā and his poſteritie, and to kepe the promiſe in minde, that they might hauehave wherewith to binde God and to coniure him, as Moyſes and the holy Prophetes euer do, holdyng hym faſt to his owne promiſe, and binding him with his owne wordes, and bringyng forth the obligation and ſeale therof, in all tymes of neceſſitie and temptation.

After that he made a couenaūt with Gene. 17.Gen 17Abraham to be his God, and the God p. 437of his poſteritie, and their ſhield & defender, and Abraham promiſed for him and his ſeede to be his people, and to beleue and truſt in him, & to kepe hys commaundementes, which couenaunt God cauſed to be written in the fleſh of Abraham, and in the males of all hys poſteritie, commaundyng the males to be Circumciſed the eight day, or to be ſlayne: whiche Circumciſion was the Circumciſion the ſeale of Gods couenaunt with vsus.ſeale and obligation of the ſayd couenaūt, to kepe it in minde, and to teſtifie that it was an earneſt thyng, wherby God chalenged them to be his people and required the kepyng of his lawes of them, and fayth to truſt in him onelyonly and in no other thyng for helpe and ſuccour, and all that can be nedeful and neceſſarie for man, And wherby he cō demned the diſobediēt and rebellious, and puniſhed them, and whereby alſo the godly chalenged hym to be theyr God and father, and to helpe and ſuccour them at neede, and to miniſter all thyngs vntounto them accordyng to all his promiſes.

And though the ſeale of this couenaunt were not written in the fleſh of the females, yet it ſerued the womankynd, bound them to God, to truſt in him, and to kepe his lawes, as well as it dyd the men children, & the womankynd not Circumciſed in the fleſh, yet through the helpe of the ſigne written in the males louyng Gods law, & truſtyng wholly in hym, were truly Circumciſed in the hart and ſoule before God. And as the mayde children beleuyng and louyng God, wherunto the outward Circumciſion bounde them, were truly Circumciſed before God: Euen ſo the males hauyng the fleſhe Circumciſed, yet not beleuyng, nor louyng God (whereunto the outward Circumciſion bounde them) were vncircumciſed before God, and God not bounde to them, but had good right therby to puniſh them: ſo that neither Circumciſion, or to be vncircumciſed, is ought worth (as S. Paule ſayth Rom. 2.) ſaue for the keping of the law Rom. 2.Rom 2for if Circumciſion helpe not to keepe the law, ſo ſerueth it for nought, but for to condemne. And as the womankind vncircumciſed were in as good caſe, as the males that were Circumciſed: euen ſo the infātes of y^t maydēs, which dyed vncircumciſed, were in as good caſe, as the infantes of males whiche dyed Circumciſed. And in as good caſe by the ſame rule were the men children that dyed before the eight day: or els let them tell, why the couenaūt made betwene God and Abraham ſaued the manchilde as ſoone as it was borne, yea as ſoone as it had lyfe in the mothers wombe for the couenaunt, that God would be God of Abrahās ſeede, went ouer the frute, as ſoone as it had life and thē there is no reaſon, but that the couenaunt muſt nedes pertayne to the males, as ſoone as to the females. Wherfore the couenaunt muſt needes ſaue the males vntounto the eight day and then the couenaunt was, that the ruler ſhoulde ſlay the males onelyonly, if their frēdes did not Circumciſe them, not that the Circumciſion ſaued them, but to teſtify the couenaunt onelyonly. And then it foloweth, that the infantes that dye vnbaptiſed of vsus Chriſten, that would baptiſe them at due tyme, and teach them to beleue in Chriſt, are in as good caſe as theſe that dye Baptiſed, for as the couenaunt made to the Gods promiſe recheth to all Abrahams poſteritie.faith of Abraham, went ouer his ſeede, as ſone as it had life, & before the ſigne was put on them: euen ſo muſt needes the couenaunt made to all that beleue in Chriſtes bloud, go ouer that ſede as ſoone as it hath lyfe in the mothers wombe, before the ſigne be put on it. For it is the couenaunt onelyonly, and not the ſigne that ſaueth vsus, though the ſigne be commaunded to be put on at due tyme, to ſtyrre vp fayth of the couenaunt that ſaueth vsus: and in ſtede of Baptiſme to vsus is as Circumciſiō was to the IewesCircūciſion came our Baptiſme: wher by we be receaued into the Religiō of Chriſt and made partaker of his paſſion, and members of his Churche, and whereby we are bounde to beleue in Chriſt, and in the father through hym, for the remiſſion of ſinnes, and to kepe the law of Chriſt, & to louelove eche other, as he loued vsus, & whereby (if we thus beleue and louelove) we callyng God to be our father, and to do his will, ſhall receaue remiſſion of our ſinnes through the merites of Ieſu Chriſt hys ſonne, as he hath promiſed. So now by baptiſme we be bounde to God, and God to vsus, and the bond and ſeale of the couenaūt is writtē in our fleſh, by which ſeale or writting God chalengeth faith and louelove, vnderunder payne of iuſt damnation. And we (if we beleue and louelove) chalenge (as it is aboue rehearſed) all mercy, and what ſoeuer we neede, or els God muſt be an vntrue God. And God hath bound vsus Chriſten men to receaue this ſigne for our infirmities ſake, to be a witnes betwene hym and vsus, and alſo to put this ſigne vponupon our p. 438childrē not bindyng vsus to any appointed time, but as it ſhal ſeme to vsus moſt conuenient, to bring them to the knowledge of God the father, and of Chriſt, and of their dutie to God and his law. And as the Circūciſed in the fleſh and not in the hart, hath no part in Gods good promiſes: euen ſo they that bee baptiſed in the fleſhe, and not in hart hath no part in Chriſtes bloud. And as the Circumciſed in the hart and not in the fleſhe, had part in Gods good promiſes: Euen ſo a Turke vnbaptiſed (becauſe he either knoweth not, that he ought to hauehave it, or cannot for tyrā nie, if he beleue in Chriſt, and louelove as Chriſt did and taught, then hath he his part in Chriſtes bloud.

And though the outward Circumciſion, by the whiche God chalengeth them to do him ſeruice, yea whether they would or not, and by the whiche they were taught to beleue in God, & in the ſeede of Abraham, that ſhould come, and bleſſe all the world, and to louelove the law, and certified them alſo on the other ſide, of the good will of God, if they ſo did, thought (I ſay) it was the chief and moſt principall ſigne, (for ſo are ſuch ceremonies called in the Hebrue, becauſe they yet ſignifie other things, then appeareth to the outward ſence,) yet God gaue thē diuers other ſignes, both to ſtyrre vp fayth in the promiſe made thē, and alſo to kepe the benefite of the mercy of God in minde.

As in Exodus. 13. all the firſt borne both of mā and beaſt are ſanctified and Axod. 13.dedicated vntounto the Lord for a remembraunce, that the Lord ſiue all the firſt borne of Egypt. This did God commaund to be obſerued, that their children ſhould aſke why: and he cōmaunded their fathers to teach their childrē, whē they ſhould aſke what was ment thereby.

Alſo Exodus. 20. the Saboth is cō maunded Exod. 20.Exod 20to be obſerued, to be a ſigne, and to teſtifie that God had ſanctified, and dedicated or choſen them, that they ſhuld be his people to kepe his lawes, & that he would be their God to kepe them, and to teſtifie alſo, that God hath created all thynges of nought in ſixe dayes, and reſted the ſeuenth.

Alſo Nume. x. where almighty God Nume. 10.commaunded the children of Iſraell to blow a trompet, when they entered in to battell agaynſt their enemies, and promiſed that they ſhould be thought vppon before the Lord their God, and ſaued from their enemyes.

And likewiſe in their ſolēne feaſtes God commaūded them to blow trompettes ouer the ſacrifice, to be a ſigne vntounto them, that God would thinke on them accordyng to the couenaūt, made in the bloud of the ſacrifice. Loe the trō pets were commaunded to be blowen, not that God delighted in the noyſe of the trompettes, but in the faith of hys people.

Alſo Nume. 15. the Iſraelites are cō maunded to make yelow gardes vponupon Nume. 15.their garmentes, to put them in remē braunce to kepe his commaūdements, that they ſhould do nothing after their own imagination, nor obſerue any faſhion, that pleaſed their owne eyes. Wherby ye ſee that ceremonies are not a ſeruice to God, but a ſeruice to man, to put him in minde of the couenaunt, and to ſtyrre vp fayth and louelove, which are Gods ſpirituall ſacrifices in mans hart &c.

And Iehoſua 4. when the water of Ioſua. 4.Josh 4Iordane had geuen place, to go ouer by dry ground, God commaunded Iehoſua, to take xij. ſtones out of the bottom of Iordan, and to pitch them on the land, to kepe the deede in memorie, & commaūded when the childrē ſhould aſke what the ſtones meant, that their father ſhould teach them.

In the 3. of kynges. 11. Ahiah the 3. Reg. 11.1 Kgs 11Prophet tare the clocke of Ieroboam in xij. peeces, and bad him take x. in ſigne, that he ſhould raigne ouer x. of the tribes.

In 4. Reg. 13. Eliſeus made Iohab 4. Reg. 13.kyng of Iſraell open a window Eaſtward toward the Syrians, and made him to ſhoote out an arrow, and ſayd it is the arrow of victory thorough the Lord agaynſt the Syrians: and that did he to ſtabliſhe the kynges fayth in God, that he ſhould with Gods helpe ouercome the Syriās, and then he bad the kyng ſmite the ground with an arrow, and the kyng ſmote it thriſe wher by hee prophecied and certified the kyng that hee ſhould thriſe ouercome the Syrians.

And Eſayas in his xij. chapter was Eſay. 12.Isa 12commaunded to goe naked and barefoote, to be a ſigne that Egypt, in whō the childrē of Iſraell truſted, ſhould be ſo caried away of Nabuchadnezzar.

And Ieremias 27. commeth among Ierem. 27.Jer 27the people with bondes and chaynes put about his necke, and ſheweth them vntounto all the kyngs of thoſe countreys, in token that they muſt be vnderunder the yoke of Nabuchadnezzar kyng of Babilō. p. 439God ſo vſed to giuegive them ſignes, that they would not beleue without ſignes, as ye may ſee not onelyonly in the old Teſtament, but alſo in the new. How the Iewes aſked Chriſt ſaying, what ſigne doeſt thou ſhew vsus? &c.

And Paule. 1. Cor. 1. the Iewes aſked ſignes.

Alſo Zacharias Iohn Baptiſtes father aſked a ſigne, and the aungel gaue Luke. 1.Luke 1it him.

Chriſtes mother alſo aſked a ſigne, and the aungell gaue her Elizabeth to Luke. 1.Luke 1a ſigne.

And vntounto the ſhepheardes gaue the Luke. 2.Luke 2aungell a ſigne, as ye read, Luke. 2. And Exod. xij. God gaue the children Exod. 12.Exod 12of Iſrael the ſigne of Peſah, which we call the Eaſter Lambe, for a ſigne that the time was come, that the children of Iſraell ſhould be deliuered out of Egypt. And therfore God ſent Moyſes and Aaron to them, whiche wrought many miracles among them, to ſtyrre vp their faith to the promiſe of that deliueraunce, agaynſt the manifold and ſore temptations to the contrarie, thorough the moſt ſtraight and greuous bondage & mercyleſſe oppreſſiō. And in that moſt ſpecially, that Pharao was waxed ten tymes worſe to them, after the comming of Moſes and Aaron thē before, yet in the laſt night in which he had promiſed to ſmite the firſt borne of Egypt, both of man and of beaſt, and Exod. 12.Exod 12to deliuer them, he commaunded them to take for eueryevery houſe a Lambe, or a kidde, and to ſlay them, and to ſtrike the doore poſtes with the bloud, to bee a ſigne to them, and a ſeale of the promiſe that God would deliuer thē that night, both out of the handes of Pharao, and alſo from the ſmittyng of the aūgell, that went about all Egypt and ſlue the firſt borne in eueryevery houſe.

And this ſigne Peſah, beſide that it The inſtitution of y^t Pa…ch all lambe.was a ſeale of the promiſe to be deliuered the ſame night, to ſtabliſh y^e fayth, and commaunded to be obſerued euer after yearely, to keepe the benefite in memorie, it was alſo a verie prophecie of the paſſion of Chriſt, deſcribyng the verie maner and faſhion of his death, and the effect & vertue thereof alſo. In whoſe ſtede is the Sacrament of the body & bloud of Chriſt come, as Baptiſme in the roome or ſtede of Circumciſion.

To ſee how Chriſt was prophecied and deſcribed therin, cōſider & marke, how that the kidde or Lambe muſt be without ſpot or blemiſh, and ſo was Chriſt onelyonly of all mākind, in the ſight of God and of his law. It muſt be taken vp the tēth day of the firſt monethmonth, which is y^e x. day of y^e firſt new mane in March, for ſo coūt they their monethes frō the new Moone, & there began in … tyme of March with vsus. And the ſame day came Chriſt to Ieruſalem, there to be offered, and to ſuffer his paſſion.

It muſt be offered the xiiij. day of the ſame monethmonth at night, and the ſame houre begā Chriſt his paſſion, he was the ſame houre betrayed, and perſecuted all night, and taken in the morning early. The feare of death was the ſame houre vppon him, neither ſlept he any more after, but went immediatly, as ſoone as he had comforted his Diſciples, into the place where he was taken, to abide his perſecuters, where alſo he ſwete water and bloud, of very agonie conceiued of his paſſiō ſo nighe at hand.

The bloud ſtricken on the poſtes Chriſtes death figured by the Paſchall lambe.ſaued thē, that they were not plagued with the Egyptians, & deliuered them out of the captiuitie of Pharao. And the bloud of Chriſt ſtrickē on the poſtes of our conſciences, deliuereth vsus from the captiuitie of Pharao the deuill, and ſmitting of his aūgels &c. There might not a bone thereof be broken, no more were there of Chriſtes, though the ij. that were hanged with him, had either of them his legges & his armes brokē.

Moreouer that it was a very prophecie of y^e death of Chriſt, & of the vertue of his paſſion, it is made the more manifeſt by the woordes of Chriſt himſelfe. Luke. 22. for the night before hys Luke. 22.Luke 22paſſion, when he had eaten Peſah with his Diſciples, he ſayd, I will no more …ate of it henceforth, till it be fulfilled in the kyngdome of GOD. As who ſhould ſay. This memoriall, which we yearely hauehave hetherto obſerued, was once fulfilled in the kyngdome of this world, when your fathers were deliuered out of bondage and ſeruitude of the Egyptians. But it hath yet an other Chriſtes expoſition of y^t Paſchall lambe.ſignification hetherto vnknowen vntounto you, which muſt be fulfilled ſpirituallie in the kingdome of God, by my paſſion that is at hand, and bloud that now ſhall ſhortly be ſhed, by the which ye ſhalbe deliuered out of the power of Sathan, ſinne, and hell, & made heyres of the kyngdome of heauen. Neither was it the lambes bloud, that deliuered you then. For what regarde hath God in the bloud of ſhepe and calues? but the bloud of Chriſt, (whom that p. 440lambe figured, and deſcribed his innocencie, purenes, and obedience to hys father, and compaſſion to mankynde ward, whoſe feble nature he had put on with all the infirmities of the ſame, (ſaue ſinne) did then deliuer you, to bryng you to the fayth of this deliueraunce, and to make you through faith partakers therof.

Many things there be in the Scripture The Scriptures of God … full of hi… den miſteries.whiche hauehave a carnall fulfillyng, euen there where they be ſpoken, or done, and yet hauehave an other ſpirituall ſignification, to be fulfilled long after in Chriſt and his kyngdome, and yet neuer knowen till the thyng be done. As the Serpent of Braſſe, which Moſes Nume. 21. Iohn. 3.John 3hāged vp in the wildernes, though it tooke effect carnally in the wildernes, yet it ſo deſcribeth the liftyng vp of Chriſt vponupon the croſſe, & the vertue of his paſſion, that no toūg could better declare it to make the hart feele it.

If ye aſke, why they may not be knowen, till they be done, and what prophecie may helpe: I aunſwere. If men dyd vnderſtand them before they were done, they would endeuour to let the fulfillyng of them, and when the ſignificatiō is fulfilled, then to ſee how playnly it was deſcribed in the Scripture, doth excedyngly cōfirme the fayth thereof, and make it better to be vnderſtand.

And when this Peſah was fulfilled … the …was ſpiritually fulfilled in the kyngdome of heauen.ſpirituallie in the kyngdome of heauē, by the death and bloud …heddyng of Chriſt, it ended there. And in y^t roome therof (cōcernyng that ſpirituall ſignificatiō) came the ſigne of the Sacramēt of the body and bloud of our Sauiour Chriſt, as Baptiſme came in ſtede of Circūciſion, thyngs more eaſie, & leſſe … … t…t, o… of y^t Sacramēt of y^t body & b… of our … Chriſt.paynefull and tedious to be obſerued, and more gentle to prouoke and entiſe the Heathen. For as the lambe deſcribeth the death of Chriſt to come, and the maner of his paſſion, by which we ſhould be deliuered: euen ſo doth the ceremonie of the body and bloud of The Paſchall lambe … the death and ſacr… … …together.Chriſt teſtifie vntounto vsus, that he hath giuen him ſelfe to death for vsus, and redemed vsus already, if we beleue, and cleue … to the profeſſion of our Baptiſme,…th…in, or will (if any tempeſt had … vsus out of the right courſe) returne to the right way agayne.

This to be ſo, the wordes of the Inſtitu…d declare, which are theſe. 1. Cor. 11. The Lord Ieſus the night that he 1. Cor. 11.1 Cor 11was betra…ed, tooke bread and gaue thankes and brake it and ſayd: Take, eate, this is my body that ſhalbe giuen for you: this doe in remembraunce of me. And likewiſe he tooke the cup whē Supper was done, ſaying. This cup is the new Teſtamēt in my bloud, this do as often as ye ſhall drinke it, in the remembraunce of me. Here ye ſee by theſe woordes that it was ordeined to kepe the death of Chriſt in minde, and to teſtifie, that his body was giuē and his bloud ſhed for vsus. And Luke. 22. This is my body that is giuē for you: do this in remembraunce of me. And this cup is the new Teſtament in my bloud, whiche ſhalbe ſhed for you. Loe The chief and onelyonly cauſe of the inſtitution of the Sacrament.here ye ſee agayne that it was inſtituted to kepe y^t death of Chriſt in minde, and to teſtifie wherfore he dyed, euē to ſaue vsus from ſinne, death, and hell, that we ſhould ſeeke none other meanes to be deliuered with: for there is none other name for vsus to be ſaued by, but onelyonly by the name of Ieſus. Actes. 4. Actes. 4.Acts 4And as the children of Iſraell ſtong of the firie Serpents, could hauehave none other remedy to ſaue them from preſent death, then to go and behold the braſen Serpent hanged vp by Moſes in the wildernes, whiche lookyng on onelyonly healed them: Euen ſo if the ſtyng of 1. Cor. 15.1 Cor 15death whiche is ſinne hauehave wounded their ſoule, with the workyng of the law in the conſciences, there is none other remedy, then to runne to Chriſt, which ſhed his bloud hangyng vponupon the Croſſe, and to his euerlaſtyng Teſtament, and mercyfull promiſe, that it was ſhed for vsus, for the remiſſiō of our ſinnes. If thou be ſtong with conſciēce of ſinne, & the Cockatrice of thy poyſoned nature, hath beheld her ſelfe in the glaſſe of the righteous law of GOD, there is none other ſalue for remedie, thē to runne to Chriſt immediatly, and to the father through him, And to ſay: In all afflictions we muſt reſo… to Chriſt.father I hauehave ſinned agaynſt thee and thy godly, holy, and righteous law, & agaynſt my brother, whom I ought of all right to louelove for thy ſake, as well as my ſelfe, forgeue me O father for thy ſonne Ieſus Chriſtes ſake, accordyng to thy moſt mercyfull promiſes & Teſtament, & I will aſke my brother forgiuenes (if the peace I meane be not made already) and will make to my power ſuch ſatiſfaction to hym as ſhall ſeme right in his eyes, if he be reaſonable or as the congregatiō ſhall aſſigne, or faythfull men thereunto appointed by the congregation, or ſuch as I and he will agree vponupon, and will endeuour my ſelf to do ſo no more with the helpe p. 441of thy grace. And will ſubmit my ſelfe We muſt be ordered by the congregation.to the wholeſome ordinaunce of the cō gregation, accordyng the doctrine of thy ſonne Ieſus and of his faithful Apoſtles. For there is none other name OnelyOnly by the name of Ieſus Chriſt commeth our ſaluation. Actes. 4.Acts 4giuen vnderunder heauen, wherby we ſhalbe ſaued, but onelyonly the name of Ieſus.

Hereof ye ſee, that the Sacramēt is an abſolutiō of our ſinnes, as often as we receiue it, where it is truly taught and vnderſtand, and receiued a right.

Hereof ye ſee alſo, that as the Hebrues The nature of the Sacramēt of the S…ppe… of our Lord.wrote their ſtories, in couenaūts and ſignes, giuyng their ſignes ſuch names as could not but keepe them in mynde: ſo God the father dyd follow the example of the people (or they followyng hym) and commaunded hys Sacramentes and ceremonies were firſt ordeined by God to kepe hys couenantes and promiſes in remē braunce.promiſes, couenaunts, and prophecies to be written in geſtures, ſignes, and ceremonies, geuyng them names, that could not but kepe his couenauntes in mynde. Euen ſo Chriſt wrote the couenaunt of his body & bloud, in bread and wine, geuyng thē that name, that ought to keepe couenaunt in remembraunce.

And hereof ye ſee, that our Sacraments Sacramentes are as ſtories to keepe Chriſtes couenaunts in memory.are bodyes of ſtories onelyonly, and that there is none other vertue in thē, thē to teſtifie and exhibite to the ſenſes and vnderſtanding the couenauntes & promiſes made in Chriſts bloud. And here ye ſee that where the Sacramēts or ceremonies, are not rightly vnderſtād there they be cleane vnprofitable.

And as the Circumciſiō in the fleſh, Circumciſio without fayth auayled nochingtheir hartes ſtill vncircumciſed, hating the law of God and beleuyng in their owne imaginations, were Circumciſed to their damnation.

And as the Baptiſed in the fleſhe Baptiſme w^t out fayth auayleth nothyng.onelyonly, the hart ſtill vncleane, neither beleuyng in Chriſt for the forgeuenes of their ſinnes, neither louyng their neighbour for Chriſtes ſake, are Baptiſed alſo vntounto their greater damnatiō. (For though God hauehave right to al mē, becauſe he hath created and made mā: yet to all ſuch perſons by reaſon of the ſigne and badge, and of their owne cō ſent, graunt, and promiſe, he hath more right to the callyng of them to the keepyng of his law, if they truſt in hym onelyonly, or to damne them, bicauſe when they know their duety, or might if they would, (the ſigne mouyng them and giuyng them an occaſiō to aſke the rather) and yet do it not.) Euē ſo all that come to the Sacrament for any other purpoſe, then it was ordeined and inſtituted for, (that is to ſay) to ſeke abſotion of their ſinnes, with a ſet purpoſe to ſinne no more, as nigh as they…to cal to me … y^e benefite of the paſſiō of Chriſt, with y^t meditatiō to weaken the fleſh, & to ſtrēgth the ſpirite Agaynſt her, & to giuegive thankes agayne, (that is to ſay) to call to mynde, how much hee is bounde to louelove his neighbour, to helpe his neede, and to … his infirmitie and to forgeue him, … hauehave offended, and deſire forgeuenes, promiſing to amēde, whereunto Chriſt bindeth all that wilbe partakers of his bloud. All ſuch as are not thus prepared, come to their greater damnation. I paſſe ouer with ſilence the wicked … damnable doctrine of theſe ſeruauntes of Mammon, whiche for lucre peruert the true vſe of the Sacrament, and hide it from the people for theyr gayne, teachyng it to be a ſacrifice, inſtituted of God to helpe the ſoules of the dead in Purgatorie, and that it wil make men rich, and bring them to ſuch promotion, as Chriſt neuer promiſed his Diſciples, but forbad it them.

Some will ſay: This Sacrament Baptiſme and the Sacrament of Chriſtes body and bloud are both neceſſary.needed not, Baptiſme is inough, Baptiſme, is a receiuyng into Religiō, and there is the couenauntes made, what we ſhall do, and what we ſhall hauehave. And baptiſme is a ſigne, wherby God hath right to vsus, and we to God, and to Chriſt, and wherby eueryevery man hath right to call other to do their dueties, and to rebuke them that will not. Neither our ſaluation ſo greatly ſtandeth in that or any other Sacrament, that we could not be ſaued without them, by preachyng the word onelyonly. Neuertheleſſe God hath written his will, to hauehave his benefites kept in memorie, to his glorie and our benefite, and namely this benefite of all benefites, wherin The Sacrament of Baptiſme what it worketh in vsus.onelyonly the pith of our ſaluation reſteth: therfore though the effect of it be ſignified by Baptiſme, and though we be baptiſed to beleue in y^t death of Chriſt, and to dye with him, by the mortifieng of the fleſh: yet doth this Sacrament The Sacrament of the body & bloud of Chriſt, what it worketh in vsus.through y^t rehearſing of the couenaūt, and breakyng of the bread, and powryng out of wine, much more lyuely expreſſe the whole ſtorie, & kept it better in memorie, by dayly repeatyng therof, and hath more might and vehemencie to heale the conſcience ſtong with freſh ſinne. For the nature of mā is ſo weake, ſo feble, and ſo frayle, that he can not but ſinne, as there is no mā that liueth and ſinneth not.Marke. 10.Mark 10

And when he is ſo fallen then the p. 442law looketh vponupon him with ſo terrible The law driueth a ſinner to deſperatiō.a countenaunce, & ſo thundereth in hys eares, that he dare not abide, but turneth his backe and to go, but the enemie ſtill aſſayleth him on the other ſide, The deuill enemy to man.to perſuade him that GOD hath caſt him away, ſaying: they that be Gods hauehave power to kepe his law, thou haſt not, but breakeſt them: Ergo, thou art a caſt away & a damned creature, and hell gapeth, and ſetteth opē her mouth to deuoure him, & the fleſh alſo wreſtleth The fleſh enemy to man.with the ſpirit to kepe him down, and to take priſoner, and to ſtoppe his mouth that he crie no more vponupon her, that ſhe might ſinne at pleaſure without all feare.

The careles ſwyne that conſent vntounto The impe…ent and wilfull ſinner feeleth not the wrath of God in his law.ſinne, feele not theſe thinges neither the hypocrites that hauehave put a viſard on their face of the law, and make her looke with ſuch a coūtenaunce as pleaſeth thē, but the poore folkes that hauehave the eyes open, and conſent, and fayne would do the law, they feele that can not be expreſſed with toung. Neither is there liuyng any man, that feeleth the vertue and power of the bloud of Chriſt, whiche hath not firſt felt the ſtrong paynes of hell.

Seyng then that this mā is ſo ſicke, The law, the fleſh & the deuill are three great enemyes vntounto man.ſo prone and ready to fall, and ſo cruelly inuaded, whē he hath ſinned, of the feende, the fleſh, and the law, that he is oft put to flight, and feared and made to runne away from his father. Therfore hath the God of all mercy and of his infinite pitie and bottomleſſe compaſſion ſet vp this Sacrament, as a Why the Sacramentes were chiefly ordeined by God.ſigne on an high hill, whence it may be ſene on eueryevery ſide a farre and neare, to call againe them that be fled and runne away. And with this Sacramēt he (as it were) clocketh to them, as an henne doth for her chickens, together them vnderunder the wynges of his mercy. And God hath cōmaunded his Sacramentes to be had in dayly vſe & the cauſe why.hath commaunded his Sacrament to be had in continuall vſe to put them in mynde of mercy, layd vp for them in Chriſtes bloud, and to witneſſe and teſtifie it vntounto them, and to be the ſeale therof. For the Sacrament doth much more vehemētly print lyuely the fayth, and make it ſinke down into the hart, then do bare wordes onelyonly. As a man is more ſure of that he heareth, ſeeth, feeleth, ſmelleth, and taſteth then that he heareth onelyonly.

Now when the wordes of the Teſtament The Sacrament of Chriſtes body, & bloud … to.and promiſes are ſpoken ouer the bread. This is my body that ſhalbe broken for you. This is my bloud that ſhalbe ſhed, for you, they confirme the kē of Chriſtes promiſe of our ſaluation in his death.faith, but much more when the Sacrament is ſene with the eyes, & the bread broken, the wine poured out or looked on: and yet more when I taſt it and ſmell it. As ye ſee when a man maketh promiſe to an other with light wordes betwene them ſelues, and as they departed, hee to whom the promiſe is made, beginneth to doubt, whether the other ſpake earneſtly or mocked, and doubteth whether he will remember his promiſe to bide by it or not. But when any man ſpeaketh with aduiſement and deliberation, the wordes are thē more credible: but yet if he ſweare, it confirmeth the thyng more, and yet the more, if he ſtrake handes, if he geue earneſt, if he call record, if he geue his hād writing, and ſeale it: ſo is the promiſe more, and more beleued, for the hart gathereth: Lo he ſpake with aduiſement, deliberation, and good ſadnes, he clapped hands, called recordes, and put to his hand and ſeale, the man cannot be ſo faynt without the feare of God, as to deny all this: Shame ſhall make him bide by his promiſe, though he were ſuch a man, that I could not compell him, if he would deny it. If a young mā breake a ryng betwene him and a mayde, doth not the fact teſtifie, & make a preſumption to all men, that his hart meant, as his wordes ſpake.

Manoha Sampſones father when Iudi. 13.he had ſene an aungell, Iud. 13. he ſayd to his wife, we ſhal ſurely dye, becauſe we hauehave ſene the Lord. But his wife gathered other comfort of the circumſtaunces, and ſayd, if the Lord would kill vsus, he would not hauehave receaued ſuch offerings of our hands, nor ſhewed vsus ſuch thynges as he hath, nor told vsus of thynges to come. Euen ſo our harts gather of the circūſtaunces, proteſtatiōs, and other miracles of God, good argumentes and reaſons, to ſtabliſh our weake fayth with all, ſuch as we could not gather at bare woordes onelyonly.

And this we diſpute, God ſent his A brief collection of the premiſſes.ſonne in our nature, & made him feele all our infirmities, that moue vsus to ſinne, and named him Ieſus (that is to ſay) Sauiour becauſe he ſhould ſaue his people from their ſinnes. Math. 1. Math. 1.Matt 1And after his death he ſent his Apoſtles to preach the thynges or tydynges, and to thruſt it in at the eares of vsus, & ſet vp a Sacrament of it, to teſtifie it to be a ſeale of it, to thruſt it in, not at the eares onelyonly, by the rehearſing of the p. 443promiſes and Teſtament ouer it, neither at our eyes onelyonly in beholdynge it, but beate it in through our feelyng, taſtyng and ſmelling alſo, and to be repeated dayly, & to be miniſtred to vsus. He would not (thinke we) make halfe ſo much a do with vsus, if he loued vsus not, or if he would not hauehave vsus fayne come, and be as mercyfull to vsus, as he was to his frēdes in the old tyme, that fell and roſe agayne. God ſo then vſed the Iewes, (to whom all ceremonyes were firſt giuen, and from whom they came to vsus) euen ſuch faſhions as they vſed among them ſelues in all his promiſes and couenauntes, not for his neceſſitie, but for ours, that ſuch thynges ſhould be a witnes and teſtimonie, betwene him and vsus, to cōfirme the fayth of his promiſe, that we ſhould not wauer nor doubt in them, when we looke on the ſeales of his obligations, wherwith he hath bound him ſelfe. And to keepe the promiſes and couenauntes better in mynde, and to make them the more deepe ſinke in our hartes, and to be more earneſtly regarded, and that we ſhould aſke what ſuch thynges ment, and why God cōmaunded them to be obſerued, that ignoraunce ſhould not excuſe, if we know not what we ought to do & beleue, for naturall reaſon ought to teach vsus, that y^t outward, corporall & bodily thyng can not helpe the ſpirituall ſoule, and that GOD hath not delectation in ſuch fantaſie. Now if we were diligent to ſearch for the good will of God, and would aſke what ſuch ceremonies meant, It were impoſſible, but then God, (which hath promiſed, Math. 7. If we ſeeke we ſhal Math. 7.Matt 7finde,) would ſend vsus true interpreters of his ſignes or Sacramentes.

And he that beyng of a lawfull age To an ignoraūt and vnfaithfull perſon the Sacramentes and ceremonies are ſinne.obſerueth a ceremonie, and knoweth not the entent, to him is the ceremonie not onelyonly vnprofitable, but alſo hurtfull, and cauſe of ſinne. In that he is not carefull, and diligent to ſearch for it, and he there obſerueth them with a falſe fayth of his owne imagination, thinking as all Idolaters do, and euer Idolatry what it is.hauehave done, that the outward woorke is a ſacrifice and ſeruice to God. The ſame therfore ſinneth yet more deeper and more damnable: Neither is Idolatrie The ſpirituall and right ſeruyng of God what it is.any other thyng then to beleue that a viſible ceremonie is a ſeruice to the inuiſible God whoſe ſeruice is ſpirituall as he is a ſpirite, and is none other thyng then to know that all is of hym and to truſt in hym onelyonly for all thynges and to louelove him for his great goodnes and mercy aboue all, and our neighbours as our ſelues for his ſake: vntounto which ſpirituall ſeruyng of God, and to leade vsus to the ſame, the old ceremonies were ordeined.

Theſe be now ſufficient concernyng the entent and vſe of the ceremonies & how they came vp. Now let vsus conſider the wordes of this Teſtament and promiſes as they be rehearſed of the three Euangeliſtes Mathew, Marke, and Luke & of the Apoſtle Paule. For Iohn whiche wrote laſt touched nothyng that was ſufficiently declared of other Math in the 26. thus ſayth, when Math. 26. Marke. 14. Luke. 22. 1. Cor. 11.Matt 26Mark 14Luke 221 Cor 11they were eatyng Ieſus tooke bread & gaue thankes and brake and gaue hys Diſciples, and ſayd, take, eate this is my body: And he tooke the cup and thanked The inſtitution of the Sacramentes of Chriſtes body and bloud.and gaue it them, ſaying: Drinke ye all of this, for this is my bloud, whiche is of the new Teſtament, that is ſhed for many for the remiſſion of ſinnes. Firſt ye ſee by theſe wordes that the body was giuen to death, and the bloud ſhed for the remiūiō of ſinnes and that for many. But who are theſe many? Ʋerely Who they are that receaue the benefite of Chriſtes death.they that turne to GOD to beleue in hym onelyonly and to endeuour them ſelues to keepe his law from hence forth. Which many, yet in reſpect of thē that louelove not the law, are but very few, and euen that little flocke that gaue them ſelues wholy to follow Chriſt, wherfore if any man thinke hee beleue in Chriſt, and hauehave not the law written in his hart to conſent, that his dutie is to louelove hys brother for Chriſt ſake as Chriſt loued him and to endeuour him ſelfe ſo to do, The fayth of that ſame man is vayne and built vppon ſand of of his own imagination and not vponupon the rocke of Gods word: for his worde vntounto which he hath bound himſelfe is, that they onelyonly which turne to God to keepe his lawes ſhall hauehave mercy for Chriſtes ſake. Drinke of it all for it is The cup of the bloud of Chriſt what it is.my bloud of the new Teſtament, for it is (that is to ſay) the drinke that is in the cup, or if ye liſt the cup is my bloud of the new Teſtament takyng the cup for drinke, by a maner of ſpeaking vſed in all tounges as when we ſay. I hauehave dronke a cup of wine, we take there the cuppe for the wyne. My bloud of this new Teſtamēt, that is to ſay my bloud for whoſe ſhedding ſake this new Teſtament and couenaūt is made to you, for the forgeuenes of ſinne.

The old Teſtament made betwene God and your fathers in mount Synai p. 444in whiche, life was promiſed to thē onelyonly that kept it, and to the breakers, death, wrath and vengeance, and to be accurſed, and no mētion made of mercy whiche was confirmed with bloud, Exodus. 24.Exod. 24.Exod 24 Moyſes offered halfe the bloud to God and ſprinkeled the people with the other halfe to cōfirme the couenaunt and to bynde both parties: neither was there any couenaūt made that was not confirmed with bloud as it is rehearſed Hebrues the 9.Hebr. 9.Heb 9 And as we ſee in the bookes of Moſes, whoſe cuſtome of blouſhedding was not onelyonly to confirme thoſe, old couenauntes, but alſo to be a prophecie of the bloud that ſhould be ſhed to confirme this Teſtament. That old cruell & fearefull teſtamēt, which drew y^e people away, ſo that they durſt not abyde the voyce of thunder, nor the terrible ſight of the fire,The great & mercyfull differēce betwene the old Teſtament & the new. but went and ſtode a farre of, was cōfirmed with the bloud of calues. But this new and gentle Teſtament which calleth agayne and promiſeth mercy to all that will amend: And as it is a better Teſtamēt, ſo is it confirmed with a better bloud to make men ſee louelove, to louelove agayne, and to be a greater confirmation of the louelove promiſed. For if he The great mercy of God to mā kynd.gaue vsus his ſonne what will he deny vsus? If God ſo loued vsus whē we were ſinners and knew him not, that hee gaue his ſonne for vsus, how much more loueth he vsus now whē we louelove agayn and would fayne kepe his cōmaundementes? In the old couenauntes the people were ſprinckled with bloud of calues without in their bodies to bynd thē to keepe the law, els we were boūd to iuſt damnatiō for the breakyng of it.

Here it is ſayd, drinke of it eueryevery one, that your ſoules within may bee ſprinkled and waſhed thorough fayth with the bloud of the ſonne of God for the forgeuenes of ſinne and to be partakers of a more eaſie and kynde Teſtament, vnderunder which if you ſinne thorough fragilitie you ſhalbe warned louingly & receiued to mercy if you will turne agayne and amend.

Marke. 14.Mark 14Marke in the. 14. And as they dyd eate, Ieſus tooke bread, and when hee had geuen thākes, he brake it, & gaue it to them & ſayd, Take, eate, this is my body: and he tooke the cup and when he had geuē thākes, he tooke it to thē, & they al drāke of it: And he ſaid to thē, this is my bloud of y^e new Teſtament, whiche is ſhed for many. This is all one with Mathew as is aforeſayd.

Luke. 22.Luke 22Luke in the 22. And he tooke bread & when he had geuen thankes, he brake it and gaue to them, ſaying. This is my body which is giuen for you, this do in remembraunce of me, Likewiſe alſo, when he had ſupped he tooke the cup, ſaying: This cuppe is the new Teſtament in my bloud which is ſhed for you.

The cauſe of the inſtitution of y^e Sacramēt of Chriſtes body.Here is alſo to be noted that y^t cauſe of the inſtitution was to be a memoriall to teſtifie that Chriſtes body was giuē and his bloud ſhed for vsus. And agayne where Mathew & Marke ſayd, this is my bloud in the new Teſtament. Luke ſayth, This cup is the new teſtamēt in my bloud whiche ſhalbe ſhed for you. The ſigne of the body of Chriſt is called by the name of Chriſtes body, whiche is there ſignified.This is a ſtraunge ſpeakyng & far frō the vſe of our toung, to call the ſigne & confirmation by the name of the thing that is ſignified & confirmed. The Teſtament is that Chriſtes bloud is ſhed for our ſinnes. And Chriſt ſayth. This cup is that teſtament, ſignifieng thereby that y^e thing that is meant by this ceremony is that we beleue that his bloud ſhedding is the remiſſiō of our ſinnes, which is the very Teſtament.

Paul. 1. Cor. 11.1. Cor. 11.1 Cor 11 ſaith on this maner. That which I deliuered vntounto you I receaued of the Lord. For the Lorde Ieſus the ſame night in the whiche he was betrayed, tooke bread, and when he had geuen thankes he brake it and ſaid. Take ye and eate, this is my body which is broken for you: this do in remembraūce of me: After the ſame maner alſo he tooke the cup when he had ſupped ſaying. This cup is the new Teſtament in my bloud: this do as oftē as ye drinke it in the remēbraūce of me. For as often as ye ſhall eate this bread and drinke this cup ye ſhall ſhewe the Lordes death vntill he come.

As Mathew and Marke agree in theſe wordes. So do Lucas and Paul. And as it is aboue declared vppon the wordes of Luke, and ſo here by oft repeatyng one thyng. This do in remembraunce of me. This cup is the new Teſtament in my bloud. This do as oft as ye drinke it in the remembraunce of me. Agayne, as oft as ye ſhall eate of this bread and drinke of this cup, ſo oft ye muſt declare the Lordes death. By this oftē repeatyng (I ſay) ye may euidently perceaue, the cauſe, entēt, and whole purpoſe of the inſtitution of this Sacrament was to teſtifie and confirme the fayth of the Teſtament made in the death of Chriſt, how that for his ſake our ſinnes ſhalbe forgeuen.

So, do this in the remembraunce of me, that is to ſay, Take bread & wyne and rehearſe the couenaunt, and teſtament p. 445ouer them, How that my body was broken and my bloud ſhed for many and thē geue them to the people to eate and drinke to be a ſigne and earneſt, and the ſeale of the Teſtament, & crie vponupon them without ceaſſing to beleue in me onelyonly for the remiſſion of ſinnes and not to diſpayre how weake ſoeuer they be, onelyonly if they hang on me and deſire power to keepe the law after my doctrine and example of my lyfe and do morne and be ſory bycauſe they cannot do that good thyng which they would.

For ſayth Paul who ſoeuer ſhall eate 1. Cor. 11.1 Cor 11of this bread or drinke of the cup of the Lord vnworthely ſhalbe giltie of the body and bloud of the Lord, that is to ſay, whoſo receaueth the Sacrament of the body and bloud of Chriſt with an vncleane hart not forſaking the old luſtes of the fleſh. Nor purpoſing to folow Chriſt, and to louelove his neighbour as onelyonly Chriſt was to hym mercyfull. The ſame ſinneth agaynſt the body & bloud of Chriſt. In that hee maketh a mocke of the earneſt death of Chriſt, & as it is written Hebrues the. 10. treadeth Hebr. 10.Heb 10Chriſt vnderunder foote and counteth the bloud of the Teſtament wherwith he was ſāctified as an vnholy thyng, & doth diſhonour to the ſpirite of grace.

Of this ye may perceaue agayne What the Sacramēt meaneth & why the ſame was inſtituted.what the Sacrament meaneth & what the entent of the ordinaunce was, and how ſuch ceremonies came vp, and whence they had their begynnyng and what the frute thereof is, and what is therin to be ſought: And though this were inough ſo that I might here wel ceaſe, yet becauſe the vnquiet ſcrupulous and ſuperſtitious nature of man wholy giuen to Idolatrie hath ſtyrred vp ſuch traditions about this one Sacrament moſt ſpecially: I cannot but ſpeake therof ſomewhat more and declare what my conſcience thinketh in this matter.

Ye ſhall vnderſtand therfore that There are iij. opiniōs about the Sacramēt of the body and bloud of Chriſt.there is great diſſention and three opinions about the woordes of Chriſt where he ſayth in pronouncyng the teſtament ouer the bread This is my body: And in pronouncyng it ouer the wyne This is my bloud. One part ſay, that theſe woordes This is my body: The firſt opinion,This is my bloud compell vsus to beleue vnderunder payne of damnation that the bread and wyne are chaunged into the very body and bloud of Chriſt really. As the water at Cana Galilee was turned into very wyne,

The ſecond part ſayth, we be not The ſecond opinion.bound to beleue that bread and wyne are chaunged but onelyonly that his body and bloud are there preſently.

The thyrd ſay, we be bound by theſe The thyrd opinion.woordes onelyonly to beleue that Chriſtes body was broken and hys bloudſhed for the remiſſiō of our ſinnes and that there is no other ſatiſfaction for ſinne then the death and paſſion of Chriſt.

The firſt ſay theſe woordes This is A declaration made by them of the firſt opiniō aboue mentioned.my body: This is my bloud compell vsus to beleue, that thynges there ſhewed, are the very body and bloud of Chriſt really. But bread and wyne ſay they cannot be Chriſtes naturall body: ther fore the bread and wyne, are chaunged turned, altered and tranſubſtantiated, into the very body & bloud of Chriſt, And they of this opinion hauehave buſied them ſelues in ſeekyng ſubtilties and ſimilitudes to proue how the very body and bloud might be there vnderunder the ſimilitude of bread and wine onelyonly, the very bread and wyne beyng thus trā ſubſtantiated. And theſe men hauehave ben ſo occupyed in ſlaying, all that wil not captiue their wits to beleue them: that they neuer taught nor vnderſtode that the Sacrament is an abſolution to all that therby beleue in the body & bloud of Chriſt.

The ſecond part graunt, with the A declaratiō of them of the ſecōd opinion abou… mentioned.firſt, that the wordes compel vsus to beleue that the things ſhewed in the Sacrament are the very body and bloud of Chriſt. But where the firſt ſay bread and wine cannot be the very body and bloud of Chriſt: There they vary and diſſent from them, affirming that bread and wine may and alſo is Chriſtes body really and very bloud of Chriſt: and ſay that it is as true to ſay that bread is Chriſtes body and that wyne is hys bloud as it is true to ſay Chriſt beyng a very mā is alſo very God. And they ſay, as the Godhead and manhode in Chriſt are in ſuch maner coupled togegether that mā is very God and God very man: Euen ſo the very body and the bread are ſo coupled that it is as true to ſay that bread is the body of Chriſt and the bloud ſo annexed there with the wyne, that it is euen as true to ſay that the wyne is Chriſtes bloud.

The firſt though they hauehave ſlayne ſo many, in and for the defence of their opinion, yet they are ready to receiue the ſecond ſort to fellowſhyp, not greatly ſtriuyng with them or abhorryng the preſence of bread and wyne with the very body and bloud ſo that they yee p. 446by that meanes may keepe hym there ſtill, and hope to ſell hym as deare as before, and alſo ſome to bye hym and not to miniſh the price.

The thyrd ſort affirme, that the A declaration of thē of the third opinion about mentioned.wordes meane no more but onelyonly that we beleue by the thyngs that are there ſhewed that Chriſtes body was brokē and his bloud ſhed for our ſinnes, if we will forſake our ſinnes & turne to God to kepe his law. And they ſay that theſe ſayinges, This is my body: and This is my bloud, ſhewyng bread & wyne are true as Chriſt meant them, and as the people of that countrey (to whō Chriſt ſpake) were accuſtomed to vnderſtand ſuch wordes, and as the Scripture vſeth in a thouſand places to ſpeake. As when one of vsus ſayth, I hauehave dronke a cup of good wyne, that ſaying is true as the mā meant: that he dranke wyne onelyonly and not the cup: whiche wordes happely, in ſome other nations eares, would ſound that he dranke the cuppe. And as when we ſay of a child. This is ſuch a mans very face: the wordes are true as the maner of our land is to vnderſtand them, that the face of the one is very like the other, And as whē we ſay he gaue me his fayth and hys truth in my hand, the wordes are true as we vnderſtand them that he ſtroke handes with me, or gaue earneſt in ſigne or token that he would byde by his promiſe, For the fayth of a mā doth alway reſt in his ſoule, and cannot be giuen out though we giues ſignes and tokens of them. Euen ſo (ſay they) we hauehave a thouſād examples in the Scripture, where ſignes are named with names of thynges ſignified by them. As Iacob called the place where hee ſaw the Lord face to face. Phenyell that Gene. 32.Gen 32is Gods face, when he ſaw the Lord face to face. Now it is true to ſay of that field that it is Gods face, though it be not his very face. The ſame field was ſo called to ſignifie that Iacob there ſaw God face to face.

The chief hold and principall ancre that the two firſt hauehave, is theſe words, This is my body: This is my bloud. Ʋnto theſe the third aunſwereth as is aboue ſayd, other textes they alledge for them ſelues, whiche not onelyonly do not ſtrength their cauſe, but rather make it worſe. As in y^e ſixt of Iohn which they Iohn. 6.John 6draw and wreſt to the carnall and fleſh ly eating of Chriſtes body in y^e mouth, Papiſtes are the wreſters of Scriptures.when it onelyonly meaneth of this eatyng by fayth. For when Chriſt ſayd except ye eate the fleſh of the ſonne of mā and drinke hys bloud ye hauehave no lyfe in you. This cannot be vnderſtanded of the Sacrament. For Abraham had life and all the old holy fathers, Chriſtes mother, Elizabeth, Zacharias, Iohn Baptiſt, Symeon, Anna, and all the Apoſtles, had lyfe already by fayth in Chriſt: Of which not one had eatē hys fleſh and dronke his bloud with theyr bodily mouthes, But truth it is, that the righteous liueth by his fayth: Ergo, to beleue and truſt in Chriſtes bloud is the eatyng that there was meant, as the texte well proueth, if they ſay we graunt that life commeth by faith: but we all that beleue muſt be Baptiſed to keepe the law and to keepe the couenaunt in mynde: Euen ſo all that lyueth by fayth muſt receiue the Sacrament. I aunſwere. The Sacrament is The Sacramente… are confirmations to weake conſciences.a confirmation to weake conſciences, and in no wiſe to be deſpiſed, howbeit many hauehave lyued by fayth in the wildernes, whiche in. 20. 30. or 40. yeares hauehave not receiued the Sacramēt. Notwithſtanding this Oration is nothing to the purpoſe. For Chriſt ſpake to the blinde and vnbeleuyng Iewes, teſtifieng to them that they could hauehave no lyfe, excepte they ſhould firſt eate his fleſh and drinke his bloud: Ergo, this eatyng and drinkyng is meant onelyonly of that thyng, that firſt bryngeth lyfe Fayth encreaſeth by the worthy receiuyng of the Sacramentes.into the ſoule and that is faith by your owne confeſſion. And therfore muſt it be vnderſtand of fayth onelyonly, and not of the Sacrament.

And Mathew the laſt, I am with you alwayes euen vntounto the end of the world, Math. 28.Matt 28which may well be vnderſtand, and ſo was it of old Doctours that by his ſpirituall beyng with vsus by fayth, and in his ſpirite and ſo may that text of Mathew Math. 18.Matt 1818. be vnderſtand where two or thre are gathered together in my name there am I in the middeſt of them. There is many tymes ij. or three good men that mete together in Chriſtes name where the Sacramēt is not. And Ephe. 3.Eph 3Paule, Epheſ. 3. boweth his knees for the Epheſians to God, that he would geue thē his riches to be ſtrenghthened with his ſpirite that Chriſt may dwell in their hartes thorough fayth. Where the hart then beleueth in Chriſt, there dwelleth Chriſt in the hart: though there be no bread in the hart, neither yet in the maw.The olde Doctours vary in their opinion of the Sacramēt.

The two firſt partes takyng the old Doctours to be on their ſide. I aunſwere many of the old doctours ſpake ſo myſtically that they ſente ſometimes p. 447to affirme playnly that it is but bread and wyne onelyonly concernyng the ſubſtaunce. And that it is a figure of the body and bloud of Chriſt onelyonly & ſome tyme that it is his very body & bloud, therfore it were nedeleſſe to wade any further herein.

And vntounto them of the ſecond opiniō In aunſwere to them of the ſecond opinion.that the bread is his very body, I aunſwere ye muſt remember that the old Doctours, as earneſtly call it a ſacrifice as they do Chriſtes body. But that ye denye: And ſay with the Epiſtle to the Hebrues that he was but once ſacrificed for altogether whē he offered & ſacrificed him ſelfe to the father for our ſinnes, and can now no more be ſacriced. Chriſt dieth no more now and therfore is no more ſacrificed. Neither do we properly offer him to God. But he Chriſt once ſacrificed is a ſacrifice for euer.in his mortall fleſh offered him ſelfe for vsus to GOD the father and purchaſed therewith a generall pardon for euer.

And now doth God the father profer The doctrine of the Papiſtes.him and giueth him to vsus. And the Prieſtes in Gods ſtede proferre hym and giuegive hym vntounto the people for a remiſſion and abſolution of their ſinnes dayly, if they by the mouyng and ſtyrryng of the Sacramēt beleue in the body and bloud of Chriſt.

Wherfore ye ought of no right to be Papiſtes be agreued with …uch as conſent not to their g…oſſe opi…on.angry with them of the thyrd opinion though they denie the Doctors, where they ſeme to ſay that the Sacrament is the very body of Chriſt. As they be not angrie with you, when ye deny them, where they as earneſtly affirme that it is a ſacrifice. Neuertheleſſe they aunſwere that Doctours call it a ſacrifice onelyonly becauſe it is the memoriall, the earneſt and ſeale of that euerlaſting ſacrifice offered once for all. And euen ſo ſay they that the Doctours called the Sacrament the body & bloud of Chriſt Signes cō monly called by the name of thyngs ſignified therby.after the ſame maner onelyonly, becauſe it is the memoriall, the earneſt and ſeale of body and bloud, as the vſe of Scriptures is to call ſignes by the names of thynges ſignified therby.

And vntounto them of the firſt opinion I aunſwere with the ſame reaſon that it is impoſſible that the Sacrament ſhould be a very ſacrifice. For neither the ſacrifices of the old law which prophecied the ſacrifiſing of Chriſt, neither yet our redemption was fulfilled at night. For if the Scriptures and prophecies were then fulfilled and we thē redemed. Chriſt dyed on the morow in vayne and falſe are the Apoſtles and Euangeliſtes that preache hys body breakyng and bloud ſheddyng vnderunder Note this worthy & true argument followyng.Pontius Pylate by the perſecution of Cayphas and Annas, to bee our redemption.

Moreouer for all the breakyng and deuidyng of the Sacrament of his body among his Apoſtles. His body abode ſtill alyue and for all the pouryng out of the Sacrament of his bloud of the pot into the cup, and out of the cup into the mouthes and belyes of his Diſciples: hee blede as freſh on the morow, as though he had blede then nothyng at all.

He was verely much more eaſely ſacrificed that night in the breakyng & diuidyng of the bread and pouring out of wyne, then he was on the morow. The Sacrament was that night no doubt but a deſcription of his paſſiō to come. And it is now a memorial of his paſſiō paſt. He inſtituted the maner of the Sacrament then, and taught hys Diſciples alſo, that they after vnderſtode when he was riſen agayne, and not then, as they neuer had capacitie to vnderſtand hym when he ſpake of his death. For they then imagined carnally of Chriſt (as the Iewes yet do, that Chriſt ſhould neuer dye as he dyd, not concernyng his Godhead but ſhould lyue euer bodily as he now doth concernyng his reſurrection.

Wherfore ſeyng that all the Doctors All the doctors with one accorde call the Sacrament a ſacrifice.with one accorde cal the Sacrament ſo earneſtly a ſacrifice they cannot otherwiſe vnderſtand them that they ſo ſay after the vſe of the Scripture onelyonly, but becauſe it is the memoriall of the ſacrifice of his death & blouſheddyng. Why ſhould they then of right be offē ded Papiſtes ſhould be indifferent in iudgementes as Proteſtants are.if we vnderſtand the Doctours after the ſame maner whē they call it his body and bloud? And that they ſo call it after the vſe of the Scripture becauſe that it is onelyonly a memoriall of his body and bloud.

As concernyng the tranſubſtantiation: Tranſubciatiō was a worde vſed among the olde Doctours.I thinke that ſuch a ſpeech was among the old Doctours though they that came after vnderſtode thē amiſſe. Their hartes were groſſe, through buſiyng thē ſelues to much with worldly buſines, for the bread and wyne are but onelyonly bread & wine till the wordes of the Teſtament bee rehearſed ouer them, & then they ceaſſe to be any more bread & wyne in the hartes of the true beleuers, for the hart after theſe words once ſpoken thinketh onelyonly vppon the couenaunt made in the body and bloud of Chriſt and through fayth eateth hys p. 448body and drinketh his bloud, though the eyes and other ſences perceaue nothyng but bread and wyne. As when a man ſometyme ſeeketh for a text in the Bible he ſeeth paper and iuke and the figure of letters: yet his hart not once thinketh of any other thyng thē on the wordes and ſence of his text. And therof no doubt came vp this tranſubſtantiation through falſe vnderſtandyng.

Another thyng is this, none of thoſe wicked heretickes which denied Chriſt to be very God, or any of them that denyed Chriſt to bee man or to hauehave a very body ſaue a phātaſticall body dyd caſt the true beleuers in the teth at any An effectual and good Argument.time, of the fayth of Chriſtes body preſent in their Sacrament eueryevery where, which thing is not like but they would hauehave done, if that opinion had thē bene a generall article of the fayth.

Neither was there any hereſie or The Pope confirming tranſubſtantiatiō, did purchaſe hys own gayne to the ouerthrow of the right vſe of Chriſtes Sacrament.diuerſitie of opinion or diſputyng about the matter till the Pope had gathered a Councell to confirme this tranſubſtāciation: wherfore it is moſt likely that this opinion came vp by thē of latter dayes.

Furthermore all the law and Prophetes, all the Chriſt dyd, or can yet do, is to bring vsus to beleue in him, and in God the father through him, for the remiſſiō of ſinnes, & to bryng vsus vntounto that (whiche immediatly foloweth out of that belefe) to louelove our neighbours for hys ſake as he loued vsus. Wherfore if Chriſt did put his bodilie preſence in the Sacrament and would we ſhould beleue it: It is done onelyonly to bring vsus to this fayth. Now is this fayth no where leſſe had, then where that opinion is moſt ſtrong neither ſo cruelly perſecuted of Iew or Turke, as of thē that moſt feruently defend that opiniō. True fayth maketh a man to louelove hys brother, but that opinion maketh them to hate and ſlay their brethren that better beleue in Chriſt, then they of that opinion do, and that murther do they for feare of loſyng that they hauehave gotten through that opinion.

Item, they of this opiniō in ſtede of The commō perſuaſion of Papiſtes.teachyng vsus to beleue in Chriſt, teach vsus to ſerue Chriſte with bodily ſeruice, which thing is nought els but Idolatry. For they preach that all the ceremonies of the Maſſe are a ſeruice to God, by reaſon of the bodily workes to obtayne forgeuenes of ſinnes therby, and to deſerue & merite therewith. And yet Chriſt is now a ſpiritual ſubſtaunce with his father hauyng alſo a ſpirituall body and with the father to be worſhypped, in ſpirite onelyonly. And his ſeruice in the ſpirite is onelyonly to beleue in hym for the remiſſiō of ſinne, to call vponupon hym, & giuegive hym thankes & to louelove our neighbours for his ſake.

Now all workes done to ſerue man and to bryng him to this poynt to put his truſt in Chriſt, are good & acceptable to God: but done for any other purpoſe they be Idolatry and Imageſeruice and make God an Idole or bodily Image.

Agayne ſeyng the fayth of the Teſtament in Chriſtes bloud is the lyfe of the righteous from the begynnyng of the world to the end: and for as much as the Sacramēt was inſtituted onelyonly to bryng to this lyfe: Now when they which thinke not the body to be preſēt in the Sacramēt hauehave by the preaching and confirmation of the Sacrament obtayned this lyfe or ſtedfaſt fayth in Chriſtes bloud, and by the dayly vſe of the Sacrament are more & more hardned therein and in the louelove that ſpringeth thereof? What reaſonable cauſe hauehave the contrary part (whiche beleue the body preſent and bread turned into the very body as fleſh bones, her…, ſinewes, nayles & all other, as he was put on the croſſe of length and quantitie, I cannot tell what) to rayle on vsus as heretickes, hate perſecute and ſlay vsus moſt cruelly, as enemyes? Chriſt ſayth Qui contra me non eſt, mecum eſt, He Marke. 9.Mark 9that is not agaynſt me is with me.

Now they that beleue in Chriſt for Papiſtes are cruell perſecut…rsthe remiſſiō of their ſinnes and for his ſake louelove their foes are not Chriſtes enemies Ergo, they be on Chriſtes ſide. Why then ſhould they that boaſt them ſelues to be Chriſtes trendes: ſlay thē? Fayth in Chriſtes bloud and in the father thorough him is Gods ſeruice in ſpirite. And ſo hauehave they whiche beleue not the bodily preſence ſerued God a long time, and there to bene holpen by the Sacrament. The other part fallen The faithfull are in good ſtate though the wicked iudge the contrary.there from through beleuyng the body preſent, ſeruyng God, with bodily ſeruice (which is Idolatrie) and to make God an Idoll or Image, in that they truſt in the goodnes of their woorkes (as they which ſerue tyrauntes) & not in the goodnes of God through truſt in the bloud of Chriſt: Ergo, they that beleue not the bodily preſence, (not a litle therto compelled through the wicked Idolatrie of the contrary belefe) are not to be thought ſo euill as the other would hauehave them ſeme to be.

p. 449Paule teacheth. 1. Cor. 13. that if a 1. Cor. 13.1 Cor 13man had all other giftes that God can giuegive man and had not charitie to louelove his neighbour, it helpeth not. For all other giftes and the remiſſiō in Chriſtes bloud alſo are giuen hym of God to bryng hym to louelove hys neighbour (which thing had) a mā hath all, which not had, a man hath nothyng.

And Phil. 2. how ſwetely and how Phil. 2.Phil 2vehemently cōiureth he them to draw all one way to be of one accorde & one mynde or ſentence, And to do nothyng of ſtrife or of vayne glory, that is to ſay of hate or diſdayne one of another, or of affectiō to him ſelfe for to ſeme glorious, but ech to preferre other through mekenes and to hauehave his opinion ſuſpect, and to feare leaſt he hath not obtayned the vnderſtandyng, rather thē of preſumption to his owne witte to deſpiſe & hate the cōtrary party & perſecute as a tyraunt. And in the thyrd of the ſame Paul ſayth, let as many as be perfect (that is to ſay be truly taught) and know the law truly and her office and the office and effect of fayth, and know whiche be good workes before God, and what the intent of them is, let (ſayth he) ſo ſerue as we be come, procede in one rule, that we may be of one accorde.

Now hetherto we be all come, and Fayth onelyonly iuſtifieth what it is to ſay.this generall rule hauehave we gotten that fayth onelyonly inſtifieth that is to ſay that the ſinne is forgiuen onelyonly for Chriſtes ſake: & againe that our duety is to louelove our neighbours no leſſe then Chriſt loued vsus, wherfore let vsus procede forth in this rule & exhort ech other to truſt to Chriſt & to louelove ech other as Chriſt dyd, and in this where in we all agree let vsus bewiſe onelyonly & feruēt and ſtriue who ſhalbe greateſt and go formoſt.

And in this which is not opened to all parties, let vsus be meeke ſober and cold and keepe our wiſedome ſecret to ourſelues and abyde paciētly till God open it to other alſo.

The cauſe why the third part ſay that this worde (is) compelleth vsus not to beleue the bodily preſence of Chriſt to be there is this. The Iewes (ſay they) are wont euer to name the memoriall and ſignes of thinges with the very name of the thyng ſignified that the very name might the better keepe the thyng in mynde. As when Iacob Gene. 32. turned home agayne out of Gene. 32.Gen 32Meſopotamia ſaw the aūgels of God come agaynſt hym hee called the place where he ſaw thē Mahanaim: An hoſt, becauſe his poſteritie in tyme to come, when they hard the field whiche was none hoſt yet ſo called ſhould aſke why it was ſo named, y^t their elders might thereby hauehave an occaſion to teach that Iacob ſaw there an hoſt of aungels.

And agayn in the ſame chapter whē the aungell that wreſteled with hym had bleſſed hym & was departed, Iacob called the name of the place Pheniell Gods face, that the people in time to come ſhould aſke why it was called Gods face & their Elders ſhould aunſwere becauſe Iacob ſaw there GOD face to face that the name ſhould keepe the thyng in mynde.

And agayne in the 33. where he had Gene. 33.Gen 33made boughtes, or houſes of boughes for his beaſtes hee named the place Sucoth, that is Boothes.

Item Gene. 33. He bought a parcell of land and built there an alter and called it, the mighty God of Iſraell.

Item Gene. 35. the God of Bethell, Gene. 35.Gen 35and Geneſis the laſt chapter Ioſeph held a lamentation for his father ſeuen dayes and the people of the countrey called the name of the place Abell Maſrayn the lamentation of the Egyptiās. Now the place was not the lamentation, but ſo called to kepe the lamentation in memorie.

Item Exodus xij. the lambe is called Exod. 12.Exod 12Peſah, a paſſing by, becauſe the aungell did paſſe by the houſes and hurted not where it was ſlayne, and the bloud ſtriken on the poſtes: that the name ſhould kepe the thyng in memorie.

Item Exod. 29. and Leuit. 8. almoſt eueryevery where the beaſt offered for ſinne is called ſinne, whiche vſe of ſpeakyng Paule vſeth Rom. 9. and 2. Cor. 5. and calleth Chriſt ſinne, whē Chriſt is neither ſinne nor ſinnefull, but an acceptable offeryng for ſinne, & yet he is called our ſinne, becauſe he bare our ſinnes on his backe, and becauſe our ſinnes are cōſumed and made no ſinne in him if we will forſake our ſinnes and beleue in Chriſt for the remiſſion therof. Chriſt is alſo called our righteouſnes to certifie vsus that when we hauehave no righteouſnes of our owne, yet that his righteouſnes is giuen vsus to make ſatiſfactiō for our vnrighteouſnes, if we will beleue it.

Item Exodus the 30. The ſinne or Exod. 30.Exod 30ſinne offeryng is called Atonemēt, and it was yet but a ſigne certifi…ng the cō ſcience, that the aronement was made and that God had forgiuen the ſinne.

Item Iudicum 10. They called the p. 450Iudi. 10.name of a certaine Horna, as it were an vtter deſtructiō. Becauſe that they had vtterly deſtroyed man woman & child and all that bare life.

Item Iudicum 15. the place where Iudi. 15.Sampſon killed mē with an Aſſe iawe was called Lehy that is Iaw bone, to kepe the acte in mynde.

Item Iudic. 19. There went a companie Iudic. 19.Judg 19out of the tribe of Dan and pitched beſides Kyriath Iearym, in Iuda, and the place was called euer after, the hoſt of Dan, onelyonly to keepe the thyng in mynde.

Item 1. Reg. 6. A great ſtone where 1. Reg. 6.1 Kgs 6God ſlewe fifty thouſand was called the great lamētation. In ſo much that the text ſayth they put the Arke on the great lamentation.

Item. 1. Reg. 7. Samuell pitched a 1. Reg. 7.1 Kgs 7ſtone on an end, and called it the helpe ſtone, becauſe God had there holpen them and giuen them a great victorie of the Philiſtines.

Item the laſt of the 3. of kinges Sedechias 3. Reg. 22.1 Kgs 22came to Achab with a couple of hornes on his head, ſaying, With theſe hornes ſhalt thou ſlay the Aſſyrians hee meant not that Achab ſhould take thoſe hornes and gore at the Aſſyriās: But would that he ſhould beleue onelyonly that as a beaſt ſcattereth a cocke of hay with his hornes ſo ſhuld Achab ſcatter the hoſt of the Aſſyrians, with his hoſt.

Item Numeri the. 6. he that voweth Nume. 6.abſtinence muſt let his heare grow to keepe his abſtinence in mynde, and when his abſtinence is out, he is commaunded to ſhaue the head of his abſtinence, and to offer ſuch offeryngs as are there appoynted after that he hath ſhauen of his abſtinence. Loe here, the heare is called his abſtinēce, and is yet but a memorie of his abſtinence.

Item Iere. 7. The Prophet was cō maūded Ierem. 7.Jer 7to ſhere of his abſtinence and to caſt it away, which abſtinence is but his heare.

Alſo Ezechiell 12. God commaunded Ezech. 12.Ezek 12the Prophet to remoue withall his goodes after ſuch maner as conquerers carie away the people captine frō countrey to coūtrey, and when he had done. The Lord ſayd vntounto him, this propheſie is the Capteine or Prince of Ieruſalem, when it was but an exāple to him how he ſhould be ſerued.A ſhort and effectuall collection of the former arguments.

Finally where Mathew and Marke ſay. This cup is my bloud of the new Teſtament. Paule and Luke ſay This cup is the new Teſtament in my bloud. Now muſt the ſence of the woordes of the two firſt Matthew and Marke be all one with the ſences of the woordes of the ij. laſt Luke & Paule. The wordes of Luke and Paule are. This cup is the new Teſtament made in my bloud, or for my bloud ſake.

Now the Teſtament is that hys bloud was ſhed for our ſinnes, but it is impoſſible that the cup or his bloud ſhould be that promiſe. Wherfore the ſence muſt be nedes that it is the memoriall and ſeale of the Teſtamēt onelyonly. And therefore where Mathew and Marke ſay. This cuppe is my bloud of the new Teſtamēt, the ſence muſt nedes be alſo. That it is the memoriall & ſeale therof, onelyonly calling after the vſe of the Hebrues the ſigne with y^t name of that which is ſignified that is to ſay, calling the wine whiche onelyonly ſignifieth the bloud with the name of the bloud. And then it followeth that the bread is called his body after the ſame maner becauſe it is the ſigne of his body.

Theſe & like exāples moue the third part to affirme that we be not bound to beleue that the bread is the very body of Chriſte. Though it be ſo called, nor that the bread is tranſubſtantiated into the body. No more thē the things here rehearſed are that they be called or tranſubſtantiated into the very things which they be called.

The other will aunſwere, though An obiectiō made by y^t Papiſtes.this memoriall were not the thynges whoſe names they beare yet it wil not follow that it ſhould bee ſo here in the Sacrament: for they that gaue ſuch other names had no power to make the thynges ſo to be: But Chriſt is very God and hath power to make his body to be eueryevery thyng and eueryevery where.

I aunſwere, that God cannot make An aunſwere to y^u former obiection.eueryevery of his creatures God, neither cā it bee proued leſſe repugnaunce that a creature ſhould bee eueryevery where then that he ſhould be God.

Moreouer, though God where he appeared to Iacob had pitched a ſtone on an end and called it Gods face, yet had he not bene any more bound to beleue that it had bene the very face of God then if Iacob had done it. The almightynes of GOD ſtandeth not in that hee is able to do all that our fooliſh leude thoughtes may Imagme. But becauſe all power is his & of him and that heè doth all he will and hath made all of naught, and can bryng all to naught agayne. And can do all that includeth not cōtrarie to the truth and p. 451veritie that God hath put in his creatures: and becauſe he can do thynges impoſſible for man or any other creature to do or to thinke how they ſhuld be done, therfore he is called the Lord almighty, but becauſe to braule about ſuch poſſibilitie, or impoſſibilitie is the luſt of Sophiſters, and alſo the deſire of the deuill to quench the profeſſion of our Baptiſme and to wipe out the Image of Chriſt out of our hartes, and a thyng endeleſſe: Therfore I compte it wickednes to wade forth in it, and to giuegive them that ſeeke an occaſion perpetually to ſcold. The negatiue may a man hold till they can proue the affirmatiue.

Moreouer, if bread be the very body of Chriſt, whether abidyng the very body ſtill or tranſubſtantiated, and enioy the glorye of the ſoule of Chriſt and alſo of the Godhead.

It ſemeth impoſſible to be auoyded but that Chriſt was made man & dyed: Alſo bread, whiche ſemeth to ſome a great inconuenience. Howbeit that great proclamation of bread and alſo that high power of Prieſtes aboue all aūgels I admit alſo to anoide all braulyng but one reaſō I hauehave vntounto which I cleaue ſomewhat and it is this.

All that is betwene God and man In excellēt argument.in the Scripture is for mans neceſſitie and not for any nede that GOD hath therof: And other ſpirituall profite can none hauehave by that fayth in the Sacrament, then to be taught therby to beleue in Chriſt our Sauiour and to do good to his neighbour now is that belefe & louelove had as well & rather better as is aboue proued without ſuch fayth with it, Ergo, where the Scripture compelleth to no ſuch beleue it is wickednes to make it a neceſſary article of our fayth, & to ſlay them that cā not thinke that it ought to be beleued.

Notwithſtandyng all theſe reaſons and the damnable Idolatrie which the Papiſtes hauehave cōmitted with the Sacrament: yet whether they affirme the body and bloud to bee preſent with the bread and wyne or the bread and wyne to be turned and tranſubſtantiated into the body and bloud, I am therewith content (for vnities ſake) if they will there ceaſe, and let him be there onelyonly to reſtifie and conſirme the Teſtament or couenaunt made in Chriſtes bloud and body, for which cauſe onelyonly Chriſt inſtituted the Sacrament. But and if they will rage further with their blind reaſons of their ſubtill ſophiſtrie & deuiliſh Idolatrie, & ſay, where Chriſtes bloud is, there is his body and where his body is, there is his ſoule, & where his ſoule is, there is his godhead & the trimty, the father, the ſonne, & the holy ghoſt and there men ought to pray and ſay. O father whiche art preſent with thy ſonne Chriſt vnderunder bread & wyne, or in forme of bread & wyne. If (I ſay) they ſo raue, thē as the old Prophet for like Idolatrie demeth God to dwel in the temple or to hauehave pleaſure in ſacrifice of bloud of goates, ſhepe & calues: Euē ſo deny I the body of Chriſt to be any more in the Sacrament then God was in the goldē calues, which Ieroboham ſet vp to be prayed to, the one in Bethell and the other in Dan for though God bee preſent eueryevery where, yet if heauen of heauens can not compaſſe hym to make hym a dwellyng place (as the Scripture teſtifieth, and much leſſe the temple that was at Ieruſalem, how ſhould he hauehave a dwellyng place in a litle wafer or crome of bread. God dwelleth not in the temple neither did our fathers, which were of the true faith in the old Teſtamēt pray to God as preſent in the temple, but the name of God onelyonly was in the tē ple 3. of the Kinges 8. and his law and 3. Reg. 8.1 Kgs 8couenauntes and wonderfull deedes were therin writtē in ſignes and were there preached and teſtified continually of the true Prieſtes and Prophetes vntounto the people the fathers of the true fayth came thether.

Furthermore of the ſeruent louelove which they had towardes the lawes & couenauntes of God. For the whiche Prophets. Salomō prayed ſo earneſtly vntounto the Lord God ſaying. Here thou O God in heauen thy dwellyng place and do all that the ſtraunger calleth to thee for: that all nations of the earth may know the & feare thy name, as do this people Iſraell &c.

Read the third booke of kynges the 3. Reg. 8.1 Kgs 88. chapter when God delighted onelyonly in the fayth of the offerer, whiche beleued in God onelyonly for all mercy, taking the ſacrifice for a ſure token and earneſt of the mercy of God, certified by that ſigne, that God loued them, and was at one with them for Chriſtes ſake to come. As we ſhould be certified by the Sacrament of God with vsus for Chriſtes death that is paſt. And Chriſte taught vsus in our prayers to looke vp to heauen and ſay, Our father which ar… in heauē, & he him ſelfe in all his prayers did lift vp his eyes to heauē to his p. 452father, and ſo did hee when he inſtituted the Sacrament and rehearſed the wordes of the couenaunt ouer bread & wyne as it is written Mathew. 26. Marke. 14. Luke. 22. 1. Cor. 11. in theſe Math. 26. Marke. 14. Luke. 22. 1. Cor. 11.Matt 26Mark 14Luke 221 Cor 11wordes Ieſus tooke bread. &c.

Chriſt though he affirme him ſelfe to be the ſonne of God & his father to be in him, yet he taught not his Diſciples to direct the prayer to the father in him but vp to the father in heauen neither lift he vp his eyes or prayer to his father in the Sacramēt but to his father in heauē. I know diuers, & diuers mē know me which louelove me as I do thē, yet if I ſhould pray them whē I mete thē in the ſtrete openly they would abhorre me, but if I pray thē where they be appointed to mete me ſecretly they will here me & accept my requeſt. Euē ſo though gods preſēce be eueryevery where yet will he be prayed ſo, vp to the place onelyonly where he ſhall ſee him, & where he would hauehave vsus for to lōg for to be.

Moreouer if I grannt you that the bloud of Chriſt is in the cup, it will folow that his body is there alſo, neither when I graunt that his body is in the bread, or vnderunder the forme of bread, will it folow that his ſoule is ther to. Chriſt made y^e bread the Sacrament of his body onelyonly wherefore as the bread is no ſimilitude of his bloud. So am I not bound or ought to affirme y^t his bloud is there preſēt. And he did inſtitute the wyne to be the Sacramēt of his bloud onelyonly. And happely it was red wyne, y^t more louely to repreſēt it. Now as the wine in no ſimilitude doth repreſēt the body, ſo am I not boūd or ought to affirme that his body is there preſent.

Ye ſay that Chriſt is ſo mighty, that though he ſtode mortall before his Diſciples eyes, yet he was able to make y^e ſame body y^t ſame time to be in the Sacrament immortall, & to be vnderunder eueryevery litle peece of bread or of the Sacramēt though it be no greater thē a mote in the ſonne and that as lōg as great & thicke as he ſtode before them. If hee wereſo mighty, why is he not as mighty to make his bloud to bee alone and his body alone? hys bloud, body, and ſoule were ech alone at his death, and while the body lay in the ſepulchre.

Finally Chriſt ſaid this is my bloud that ſhalbe ſhed: Ergo, it is true now, this is my bloud that was ſhed. Now the bloud of Hayles and the bloud that is in many other places men ſay is the bloud that was ſhed, Ergo, that bloud is in the Sacrament if any be, but I am not bound to beleue or ought to affirme, that the bloud that is at Hayles is anymate with the ſoule of Chriſt, or that his body is there preſent.

Wherfore to auoid this endles braulyng whiche the deuils no doubt hath ſtirred vp to turne y^t eyes of our ſoules frō the euerlaſtyng couenaūt made vsus in Chriſtes bloud & body & to noſſell vsus in Idolatry, which is truſt & confidēce in falſe worſhippyng of God & to quēch firſt the faith to Chriſtward and thē the louelove due to our neighbour therfore me thinketh that the party y^t hath profeſſed y^e faith of Chriſt, & the louelove of his neighbour ought of denty to beare ech other as lōg as the other opiniō is not plaine wicked through falſe Idolatrie nor cōtrary to the ſaluation that is in Chriſt, nor agaynſt the opē & manifeſt doctrine of Chriſt and his Apoſtles nor contrary to the generall articles of the fayth of the generall Churche of Chriſt, which are confirmed with open Scripture. In whiche articles neuer a true Church in any land diſſenteth.

There be many textes of the Scripture & therefore diuerſly expounded of holy doctours & takē in cōtrary ſēces, whē no text hath cōtrary ſēces in dede or more thē one ſingle ſence & yet that hurteth not, neither are y^e holy doctors therfore heretikes, as the expoſitiō deſtroyeth not the faith in Chriſtes blud nor is cōtrary to the opē ſcripture or general articles. No more doth it hurt to ſay that the body & bloud are not in the Sacramēt. Neither doth it helpe to ſay they be there, but hurt excedingly, if ye inferre y^t the ſoule is there to, and that God muſt be there prayed to when as our kingdome is not on the earth, euē ſo we ought not to direct our prayers to any God in earth but vp where our kyngdome is. And whether our redemer & ſauiour is gone & there ſitteth on the right hand of his father to pray for vsus, & to offer out prayers vntounto his father & to make thē for his ſake acceptable: neither ought he y^t is bound vnderunder paine of dānatiō to louelove his brother as Chriſt loued him, to hate to perſecute & to ſlay his brother for blind zeale to any opiniō that neither letteth nor hindereth to ſaluatiō that is in Chriſt: As they which pray to God in the Sacramēt not onelyonly do: but alſo through that opinion, as they hauehave loſt louelove to their neighbours: euen ſo hauehave they loſt the true fayth in y^t couenaūt made in Chriſtes bloud and body. Which couenaunt onelyonly is y^t which ſaueth. And to teſtifis this was the ſacramēt inſtitute onelyonly.

¶ FINIS.