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
name as do this people Israell c. Rede the thirde booke of the kynges the .viij. Chapter WheÌ„ god delytyd only in the faythe of the offerer whyche beleued in god only for all mercy takynge the sacryfyce for a suer token and ernyste of the Mercy of god sertyfyed by that sygne that god loued them was at one with theÌ„ for chryst sake to com As we shuld be certyfyed bi the sacramnet of god is with vs for christs death that is past and chryst taught vs in owre prayers to loke vpp to heauen and to saye Owre father which art in heueÌ„ and he him self in all his praiers did lyft vp his eys to heueÌ„ to his father so did he when he Instituted the sacarmeÌ„te rehersed the wordes of the couenauÌ„t ouere breade wyne as it is wryteÌ„ Math. 26. mark â–ª 14. luk 22. 1. Cor. xj in these wordes Iesus toke breade c Chryst though he affyrmed hym selfe to be the soÌ„ne of God hys father to be in hym yet he taught not hys dyscyples to dyrecte the prayer to the father in hym but vp to the father in heaueÌ„ nether lyft he vp his eyes or prayer to hys father in the sacrameÌ„t but to hys father in heuen I know dyuers dyuers meÌ„ knewe me whych loue me as I do theÌ„ yet yf I shuld praye them when I met them in the stret openly they wold abhor me but yf I pray them wher thy be appoyntyd to mete me secretly â–ª they wyll here me and accept my request eueÌ„ so though Goddes presence be euerye where yet wyll he be prayd to vppe to the place only where we shall se hym and wher he wolde haue vs to longe for to be More ouer yf I graunt you that the bloud of christis in the cuppe it wil folow that his bodi is ther also Neyther wheÌ„ I graunt that hys body is in the bread or vnderforme of bread wyll it folowe that hys soule is ther to Chryste made the breade the sacrament of hys body only wherfor as the bread is no simylytude of the sacrament of hys bloud So am I not bounde or ought to affyrme that hys bloude is ther present And he dyd instytut the wyne to be the satrament of hys bloude only And happelye it was red wyne the more louely to represente yt Now as the wyne in no symylytud dothe represent the body so am I not bouÌ„d or ought to affyrme that hys bodi is ther present Ye saye that chryste is so myghty That though he stode mortall before hys dyscyples eyes yet he was able to make the same body that same tyme to be in the sacrament immortall and to be vnder euery lytell pece of the bread or of the sacraente though yt be no greatter then a mote in the sonne and that as loÌ„g as greate and thycke as he stode before theÌ„ yf he were so myghty why is he not as myghty to make hys bloude to be alone and hys body alone hys bloud body soule were eche alone at hys deathe whyle the bodye lay in the sepulcher Fynallye Chryste sayde thys is my bloud that shal be shed Ergo. it is now trew thys is â–ª his bloud that was shede Now the bloud of hayles and the bloud that is in many other places men saye is the bloude that was shede Ergo that bloud is in the sacramentâ—â— any be but I am not bound to beleue or ought to affyrme that the bloud that is at hayls is anymate â–ª wythe the soule of chryste or that hys body is ther present Wherfor to avoyd thys endeles bralynge whych the deuelles no dowbt hath styrred vp to turne the eyes of our soules from the euerlastynge couenauÌ„t made vs in chrystes bloud and body and to no sell vs in ydolatry whych is trust and confydence in false woorshyppynge of god and for to quenche fyrst the fayt he to Chryst ward and then the loue dewe to owre neyboure therfor me thynketh â–ª that the Parte that hathe professed the fayth of chryste and the loue of hys neybour ought of dutye to Beare eche other as longe as the otheres opinyon is not playne wicked through false ydolatrye nor contrarye to the saluacion that is in Chryste Nor agaynste the open and manyfest doctrin of chryst his apostls Nor contrarye to the generall artycles of the faythe of the generall churche of chryste whych are coÌ„fyrmyd wyth opeÌ„ scrypture In whyche artycles Neuer a trew churche in any lande dyscentyth Ther be many textes in the scrypture And therfor dyuersly expound of holy doctores and taken in contrary sences when no texte hath contrarye sences in in dede or more then one sengle sence yet that hurteth not Nether are the holy doctores therfor herytykes as the exposytyoÌ„ destroyeth not the fayth iÌ„ chrysts bloud nor is coÌ„tary to the opeÌ„ scrypture or generall artycles No more dothe yt hurte to saye that the bodye and bloude are not in the sacrameÌ„t Nether doth it helpe to say they bethere But hurte excedynglye yf ye inferre that the soule is therto and that God must be there praied to when as oure kyngdome is not on the earth Euen so we ought not to dyrect our praiers to any god in earth but vp wher our knigdom is And whether oure redemer and sauyoure is gone and there sytteth on the right hand of hys father to pray for vs to offer our praiers to his father to make theÌ„ for hys sake acceptable nether ought he that is bouÌ„d vnder payne of dampnation to Loue his brother as Chryste loued hiÌ„ to hate to persecut to fle his brother for blynd zeale to any opinion that nether letteth nor hyndereth to Saluatyon that is in Chryste As they whych pray to God in the sacrameÌ„t not only do But also throw the opinioÌ„ as they haue lost loue to theyr neyghbours euen so haue they loste the trewe fayth in the couenaunte made in Chrystes bloud and body which couenaunt only is that whych saueth and which testyfyeth was the sacramente instytut only Finis
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
wold sound that he drank the cuppe to And as when we say of a chylde Thys is suche a manes verye face the wordes ar trwe as the maner of owr lande is to vnderstand them that the face of the one is very lyke the other And as when we say he gaue me his fayth hys treuth in my hande the wordes ar trew as we vnderstande them that he stroke hands with me or gaue ernest in sygne or tokeÌ„ that he wolde byde by his ê“mysse For the fayth of a man dothe al way rest iÌ„ hys soule can not be geuen owt though we geue sygnes and tokeÌ„s of them Euen so say they we haue a thowsand ensamples in the scrypture where sygnes ar named with the names of thynges sygnyfyed by them As Iacob called the place wher he sawe the lorde face to face Phenyel that is goddes face when he sawe the lords face to face Now it is trewe to say of that fylde that it is godes face thowghe it be not hys very face â–ª The same fylde was so called to sygnefie that Iacob ther saw god face to face The chefe hold and pryncypal Ancre that the two fyrste haue is these words this is my body Thys is my bloud vnto these the thyrd answeryth as is about sayde other textes they alege for them selues which not onlye doth not strenght ther cause but rather makyth it wors As the syxte of Iohn whyche they drawe and wrest to the carnall and fleshly eatyng of chrystes body in the mouth when it only meanyth of this eating by fayth for when chryst sayd Except ye eate the flesh of the son of maÌ„ drink his bloud ye shal haue no lyfe in you Thys caÌ„ not be vnderstande of the sacramente For Abraham had lyfe and all the old holye fathers chrysts mother Elysabeth zacharyas Iohn Baptystes Simion Anna and al the apostles had lyfe alredye by fayth in chryste of whyche not one had eaten hys flesh and dronke hys bloude with ther bodely mouthes But though it is that the ryghtuos lyueth by his faythe ergo to beleue and trust in christes bloude is the eatynge that ther was meaÌ„t as the text well proueth yf thei saye we graunt that lyfe coÌ„mythe by fayth but vs all that beleue muste be baptysed to kepe the lawe and to kepe the couenauÌ„t in mynde â–ª euen so all that lyueth by faythe must receyue the sacrament I answer The sacrament is a confyrmacion to weake coÌ„scyences in no wyse to be dyspysed how beyt many haue lyued by fayth in the wyldernes which in .20.30 or 40. yers haue not receyued the sacrameÌ„t Notwythstanding thys oracyon is nothynge to the porpose For Chryste spake to the blynde and vnbeleuyng Iewes testyfyenge to them that they cold haue no lyfe Excepte they shulde fyrste eate hys flesh and drink his bloud ergo thys eatynge and drynkynge is meant only of that thing that .i. bringith life in to the soule and that is fayth by yowr owne coÌ„fessyon And therfor must it be vnderstande of faythe only and not of the sacrament And Math. the last I am wyth you into the ende of the world which may well be vnderstande and so was it of old doctors by his spiritual being with vs bifayth in his spryte so may that texte of Mathe. xviji be vnderstande wher ii or iij of you be gatherid to gether in my name ther am I in the mydes of of you Ther is many tymes ii or thre good men that mete to gether in christs name wher the sacrament is not And Ephes. iii. boweth hys knees for the Ephesians to god that he wold geue them his ryches to be strengthened wyth his spryte that chryste maye dwell in ther hartes thorow faythe Wher the harte then beleueth in Christe there dwellyth chryst in the harte though ther be no breade in the harte nether yet in the mawe The two fyreste partes takyng the old doctores to be on ther syde I answere Many of the olde doctors spake so mistycallye that they seame sometymes to affirme plainly that it is but bred wine only coÌ„cernynge the substans And that it is a fygur of the body and bloud of chryst only and some tyme that it is hys very body and bloud wherfor it were here to long to wade to farre in them And vnto theÌ„ of the secoÌ„d opinioÌ„ that the bread is his veribodi I aÌ„swere the old doctores ye must remeÌ„bre that the olde doctores as earnestly calleÌ„ it a sacryfyce as they do chrystes bodye But that ye denye and say wyth the epystle to the Ebrew that he was but ones sacryfyced for al to gether when he offered sacryficed hiÌ„ selfe to the father for owre synnes and can now no more be sacryfyced Chryste dyeth no more ore now and therfor is no more sacrafyced Nether do we properly offer hiÌ„ to God But he in his mortal flesh offered him selfe for vs to god the father and Purchased therwyth a generall pardone for euer And nowe dothe god the father profer hym and geueth hym to vs. And the pryest in godes stede proferyth hym and geueth hym vnto the people for a remyssyon and an absolucyon of ther synnes dayly yf there by the mouynge and sterynge of the sacrament beleue in the body and bloud of chryste Wherfore yt owght of no ryght to be angry with theÌ„ of the Thyrde Opynyon though they deni the doctors wher they seme to say that the sacrameÌ„t is the very body of chryst As they be not angry wyth you â–ª when ye denye them where they as ernestlye affirme that it is a sacryfice Neuer the les they answer that doctors call it a sacryfyce only because it is the memoryall yâ— Earneste and seale of that euerlastyng sacryfyce offred ones for all And euen so saye they that the doctores called the sacramente the body and bloud of christ after the same maner only bycause it is the memoryal the erneste and the seale of his body and bloude as the vse of the scryptures is to call sygnes by the names of the thynge sygnyfyed therby vnto them of the fyrste opynyon I answere wythe the same reason that it is impossyble that the sacrament shuld be a very sacryfyce For nether the sacryfices of the olde law whych prophesyed sacryfyenge of chryste Neyther yet our redempcyon was fulfylled that nyght For yf the scryptures and prophesyes were then fullfylled and we then redemed Chryste dyrd on the morowe In vayne and fals are the apostles and Euangelystes that preach hys body breakynge and hys bloude sheadynge vnder Poncius Pylate by the persecutyon of Cayphas and Annas to be our redempcyon Moreouer for all the breakyng and dyuydyng of the sacrament of hys body amonge hys Apostles Hys bodye abode styll alyue And for all that the pouryng out of the sacrament of hys bloude of the pott into the cuppe and owt of the cuppe into the mouthes and belyes of hys discyples