WHy , yonge man , wyl ye not receaue the blessed sacrament ? Answere me dyrectly , that I may make report to mine ordinary .

Saynct Paul sayeth playnly , that whosoeuer eateth of thys bread and drynketh of 1. Cor. 1● . thys cup vnworthely , doeth eate & drynke hys owne damnacion . Ambro. in 1. Cor. 11. What is to receaue vnworthely . And the holy father Ambrose , wrytyng vpon that place or text of the Apostel , sayeth playnly , that they doe receyue vnworthely , that doe minister or receaue the sacrament otherwyse , then Chryste hath instituted and ordeyned : but as ye minister it , it is done otherwyse , then the lorde hath appoynted and ordeyned : therefore it cannot bee but an vnworthy receauinge , and so consequently an eatyng and drynkyng of theyr own damnacyon that bee partakers of it . The fautes that are in the ministration of the sacrament , which is vsed nowe a dayes .

I would fayne know , what fautes ye fynde in thys kynde of mynystracyon , that is now a dais vsed in the church .

First and formest the order of the holye gost is broken , whyche wyll haue nothyng to be done in the congregacyon wythoute edyfyinge . And what edyfyinge shall the people haue there , where all thynges be done in a straunge tonge , whyche scarcely the Pryest himselfe doeth vnderstande : Secondly the holye goste willeth , that whensoeuer we eate of that bread , and drynke of the cuppe , we shoulde shewe forth the Lordes death tyll he come : meaning therby , that whensoeuer the Communyon is ministred , the death of Chryste and the benefytes therof shoulde be preached & set forth vnto the Congregacyon , whereby they should be moued to hate and abhorre synne , and to geue moste earnest thankes vnto god , for their deliueraunce from it , thorowe the death , passion and bloud shedding of his sonne Iesu Chryst. But none of all these thyngs ar done . Wherfore ye must confesse , though ther were none other thynge amysse , that all that ye doe is moste vngodlye . And who hauyng a good conscience would be glad to agree to such an vngodlynes ? No man hauing good conscyence ought to agree or seme to agree to the vngodlynesse of the papystes . No man , I trowe , that loueth hys soules health .

is thys all , that ye can say , concerning thys matter ? Is thys al the faute , that ye can fynde ? Ye are a wyse man for south . Ye shal be made one of the counsell . Ye shall appoynte howe and after what fashyon all thynges shal be done and vsed in the ministracion of thys holye sacrament .

Now master persone , in thyngs , that belonge to this holy and blessed sacrament , Cipria . ad Pompeïū we nede not to goe to man for to haue instruction in the matter : for as the holy martyr S. Ciprian saieth : if the trueth wauereth , or is doubted of , in any poynt , we ought to flye to the originall of the lorde , and to the Euangelicall and Apostolical tradition . And therefore Saint Paul , beeyng aboute to set forth to the churche and congregacyon of Corinthus the ryghte vse of thys sacramente , goeth to the very institution it selfe , 1. Cor. 11. saying : that thyng , whyche I haue receaued of the lord , I haue delyuered vnto you . And thys dyd he speake .xxvi. yeares after the ascension of the lord , hauing trauailed through many countries of the world , and hauyng seen many churches , that the Apostles had planted in that space , both in Asia and in many other regions besids .

But I prai you now , what is the institution of Chryste .

The institution of Chryste is set forth at large in the xxvi chap of mathew , Math. 26. Mark . 14. Luke . 22. 1. Cor. 11. in the xiiii . chapter of Marke , in the xxii . of Luke , and in the xi chap. of the first to the Corinthians , wher we haue these words : The LORDE Iesus in the same nyght , that he was betrayed , toke bread , and when he had geuen thankes , he brake it , and said . Take ye and eate . Thys is my body , whyche is broken for you . This do ye in the rememberaunce of me . After the same maner also he toke the cup , when supper was don , saying : Thys cup is the newe testamente in my bloud . Thys doe , as ofte as ye drynke it , in rememberaunce of me . Thys faute then doe I fynde besydes all other fautes , that I haue rehearced alredye , that ye robbe the congregacion of halfe the sacramente , taking awaye from them , & that moste treaterously , the mistycall cup .

The Papystes doe robbe the congregacion of half the sacrament . Wherefore I muste nedes condemne in thys poynte your proceadynges , as most vngodly and detestable . And verely I can not iudge thys to be the sacramente of the body and bloud of Chryste , but rather an apishe counterfeytynge of the same , The Papistes vngodly communion , is an apyshe counterfeityng of Christes sacramente . seeyng that ye do , besids the idolatrye and other innumerable blasphemyes , that are committed about it , take awaye the chefest part of it , that is to say , the cuppe , whyche is a moste lyuely rememberaunce and playne certyficat of the free remission and forgeuenes of our synnes , that we haue in the bloud of our sauyour Iesu Chryst. Therefore who , hauyng one crome of godlynes in hys heart , woulde not detest & abhorre your doings ? Who , beholdyng your presumptuous boldnes , would not tremble & quake for feare of the vengeaunce of god , that he threatneth vnto all them , that adde any thyng vnto hys worde or minyshe any thynge from it ? Sacrilegeously , that is to say with robbing of gods glory Or that do sacrilegeously take vpon them to alter & chaunge hys institucions and ordinaunces ?

What payne is it to heare vnlearned and rude people talke ? Ye do not perceiue nor vnderstand why nor wherefore thys is done : & that is the cause that ye dooe so shamefully erre .

I wold fayne heare of you some probable reason , for the satisfying of my conscience .

Ye shal vnderstand yonge man , that when the churche was yet rude , The firste obiection of the papistes which they make to maintayne their vngodly manglyng of the sacrament . it did vse both kids but afterwardes when it dyd perceaue that the one kynde myghte suffise the lay people , that the errour of some myght bee stopped , whyche peraduenture wold haue thought that the body of Chryste in the sacrament is geuen beeynge separated from the bloud , and the bloud beeyng seuered from the body : it hath ordeyned , that the Prists onelye shoulde in their masses vse both kyndes , and that the one only shoulde be ministred to the lay people , Dooe ye not heare nowe why and wherefore it hath been done ?

Ye say , master person , An answer to the firste . obiectony . that the church dyd at the begynnyng , when it was yet rude , vse both kyndes .

Woulde god we were as wel learned in thyngs , that belong to true chrystyan religion , as they were in the primityue churche , when they folowed onely the lyghtsōe worde of god for theyr guide . The churche , saye ye , dyd afterwardes perceaue that the one kynde was sufficient for the laite . What cold , I pray you , your Pope catholikes see and perceyue , that the Apostles and fathers of the primitiue church , whych were all indued with so aboundant a spirite , had not perceaued and seen ? What is our knowledge in comparison of their knowledge , but mere darkenesse , & blind supersticion ? ye say furthermore that it hath ben don to cause vs to putte awaye the erroure of them , whyche peraduenture woulde beleue or thynke that the bodye of Chryste is geuen separatly from the bloud , as though the body shold syt in heauen at the ryghte hand of the father wythout bloud . These bee your monsterous inuencions : for no heretikes , We oughte not for taking away of heresies mangle the sacraments of god . sence the comminge of Chryste , dyd euer imagine this kynde of erroure and blasphemye . But graunte , that there hath been such an heresye : coulde it be put awaye none otherwyse , but by mutilatyng , mangling and deprauatīge the sacramente , and takynge halfe of it awaye ? There maye aryse many pernycyous opynions touching that other parte , whyche is leafte : woulde ye therfore take it awaye cleane ? how muche rather oughte we to take hede , that we doe in no wyse swarue from the institucyon of Chryste , nor preache otherwyse then Chryste & his apostles haue preached ? The chiefe principle in diuinite . Thys oughte to bee the chiefe principle in diuinite , whervnto all thynges must be resolued . The Lord hath spoken : this is the worde of god , that remayneth for euer .

If we shoulde be called from it to mens constitucions and ordeīnaunces , whyche are alwayes mutable , we should haue no stablenes in religion , but shoulde be dryuen from that whyche is moste certain and sure , to that whyche is moste vncertayne and vnsure , mans autorite beeyng made equall wyth gods autorite .

It is wrytten in the Epistle to the Galathyans : if we , or an aungel from heauen , shoulde preache otherwyse than ye haue heard , Gala. 1. lette him be accursed . If Paul wil haue neyther aungels nor apostles to be harkened vnto , if they teache anye thyng or appoynte anythyng contrary to the gospell : shall we geue eares to a sorte of beastes , the dare presume to peruerte and altere Chrystes holy institucion in hys sacraments ? The second obiectyon . The answere to it . Why the councel kept at Constance was not obeyed of the vniuersall churche

Was not this confyrmed in the counsel of Constance ? And ye knowe , that we ought to be obedyente to generall Counsels .

The Greeke churche dyd neuer obeye thys counsell nor all the Easte parte of the worlde , and not wythoute a good cause : for there they made decrees directly agaynst goddes worde . Besydes that , it is not vnknowen , that many tymes counsels haue erred , as it is playne of the counsell kept at Ariminum , at Calcedone , & at Ephesus the seconde tyme , and of the counsell kept in Aphrike vnder Ciprian , and of many other . Yea , dyd not in Chrystes tyme the counsell of the Pryestes , and the churche of that tyme , erre moste shamefully , Why counsels dyd not alwais set forth the trueth . when they dyd refuse Chrystes doctryne , condemnynge both hym and hys Apostles ? Besydes that , counsels did not alwais set forth the trueth : because that there the greater part dyd ouercome the lesse , and the worse the better .

Hath not our churche the holy gost ? The .3 . obiection . Howe can it erre then ?

Heare ye are not a litell deceaued : The answere to it . for thei , that haue the holy gost , doe not alwayes worke accordyng vnto the same . As a carpentar , in that he is a carpentar , he committeth no faulte in making vp hys building , but because he is geuen to other thynges , or is otherwhyles drunken : therfore doth he many tymes amysse .

But the churche hath a promyse of the holy goste , The .4 . ob . and that it shal neuer be forsaken .

That doe I graunt , The ans . and truly this promyse is fulfilled : for there be alwayes many in the church that are of a good iudgement : as in the moste corrupted tymes in the churche of Iurye there were Symeon , Zacharie , Elizabeth , Iohn the Baptist , the virgin Mary and Ioseph , Nathanael and many other , that wer partakers of that promysse .

Yet it foloweth not by the vertue of thys promysse , that the counsels dooe neuer erre .

But how shal we knowe , whether they erre or not ?

All thynges muste be tryed wyth the touchstone of the scripture and worde of god : for if an aungel from heauen shoulde set forth vnto vs any other doctrine than is comprehended in the boke of god , we ought in no wyse to receaue it , but to counte it accursed : much lesse then , if men take vpon them to make decrees contrary to the expresse worde and commaundemente of god , oughte they to be harkened vnto . Yea except thei can wyth a good and an vpright conscyence say with the blessed apostle S. 1. Cor. 1● . Paul : that we haue receaued of the lorde , the same haue we deliuered vnto you , folowyng onely and solely the lordes institucion in the matter of the sacramentes , it is to be iudged of all Christians , that they are not of god , but of the aduersary Sathan the deuil .

It is not vnknowen vnto you , if at least ye haue red the scriptures throughly , that the commaundementes of god are deuyded into .2 . kyndes . Some of them are fyrme and stable for euer , The 5. obiection . so that they can or mai neuer be chaunged or altered : and these are called Morall preceptes . The other perteyne to externe and outwarde thynges , as to cerimonyes and sacramentes , and these be not so necessarye , but that they may , for the necessite of the place and time , be chaunged and altered . Therfore the church , in takinge awaye the one parte of the sacramente from the laye people , hath not done amysse , seeing the time doth so require .

Where as ye say that the preceptes and commaundements , The answer to it . that appertain to externe and outewarde thyngs , as to ceremonies and sacraments , are not so firme , stable and strong , but that they maye , vpon a iuste occasyon , be chaunged and altered : S. Ciprian in his Epistell contra Aquarios , Ciprianus li. 2. episto . epi. 3. contra Aquarios . is directly agaynst you callynge there the commaundements and preceptes of thys sacramente grandia , that is to say : greate & not lyghtly to be estemed and taken . Chryste also sayeth , that he shal be the lest in the kyngdome of heauen , Math. 5 that breaketh the lest of hys commaundementes . And in the forth of Deuteronomy , Deute. 4. the lorde hymselfe speaketh these wordes : nowe harken , O Israel , vnto the ordinaunces ( whereby doubtlesse he vnderstandeth ceremonyes ) and lawes , which I teach you for to do them : ye shal put nothing vnto the word which I commaunde you : nether dooe aughte there from . Which onely precept and commaundement oughte to beate downe our presumptuousnesse , that we wil not only haue our inuencyons to be had in high estimacion and regarded of all men , but also to be preferred before gods worde . In the xv . Nume. 15. Chapter of the numbers it is wrytten , that the children of Israel were commaunded to haue rybondes of yelowe sylke vpon the vttermoste gardes of theyr garmentes , that they , lokynge vpon them , myght remember al the commaundementes of the Lorde , and not seke after their own hearte , or after theyr owne eyes , after the which they went a whoryng . And in the Epistell to the Romans , Paul doeth greatly reproue or rebuke the heathen , Roma. 1. because they wer waxen foolyshe in theyr own imagynacyons , and woulde not worshyp god , as thei learned to know hym , by hys creatures . Wherfore , sayeth he , they were geuen ouer in to filthy concupiscence . And it is no doubt , but that thys manglyng of the Lordes supper doeth appertayne to that kynde of transgression or faute .

Notwythstandyng I graunte , that there is a certayne difference in the preceptes and commaundementes of god . For some there be , that we are alwayes bounde and subiecte vnto , as are the morall commaundementes , or those that the lawe and the prophetes do depende vpon , whyche are : to loue god wyth al our heart , with al our strength , wyth all our soule , and our neighboure as our self . Other there bee , that we are not alwayes bounde to folowe , excepte it bee , when the tyme and place & other circumstaunces appointed in the worde of god doe require . For the Hebrewes myght not offer sacryfices euery where , and at al times , but vpon certayne dayes : and in the place , that god had ordayned and appoynted .

On the Sabboth daye they could not alwayes abstayne from outwarde workes , but were fayne other whyles to fyght , as we read in the bokes of the Machabees . Agayne circumcision coulde not bee ministred afore the eyght day . Gene. 17. In lyke maner , if any man were desyrous to be baptized , and coulde not obtayne it : his good wil shold be accepted for the dede it selfe . In these thynges therefore , when we muste doe the commaundement of god , it is not lawful to innouat , chaunge or alter any thyng of god . And although we be not bounde alwaies to doe the thyng , whiche is commaunded : yet when we doe it , we muste beware , that we swarue not from the Lordes institucyon .

Nadab and Abihu went aboute to chaunge and alter some thynge in the ordinaunces and ceremonies , Leui .10 . Nadab . Abiu . 2. Sam. 6. Oza . Ozias . par. 26. that were commaunded of god : and thei wer consumed with fyer .

Oza was punished wyth deathe for hys temerite and rashenesse . And king Ozias , because he wold haue againste gods commaundement offered incense , was smytten with leprosie . Why doth not the example of their sacrificinge Pryestes moue them , which are so affrayed to say their masses wythout either stole or phanell , or to omytte any crossing , or such lyke smal tryfles , which neuerthelesse are nothynge els but mere inuencions of men , & abominable vanites ? Why doe we not rather take hede , that we omit none of those thynges that God hath commaunded , and his sonne Iesus Chryste instituted ? The very heathen theyr selues wer greatly affraied , that the Pryest should in theyr holye ceremonies , eyther stacker or faile in one worde : and if any suche thing had happened , they counted it to be an exceadyng greate faute , and in a maner irremissible . And ye thinke it to bee nothynge , to breake the Lords institucion ,

Ans. to the ● . ob . As touching your firste argument , master person , wherein ye say , that we haue more libertie , than the Israelites had : and that therefore it is lawefull for vs , to chaunge and alter thinges in ceremonyes , which liberte the children of Israell had not : I answer to that , the Chrystyan lybertye dooeth not consiste in thys , that we maye chaunge and alter the institucion of Chryste : Wherin consisteth the Christian liberte . but it lyeth and consisteth in thys , that Chryste hath broughte and reduced many laboreus , payneful , and darke ceremonies , into fewe , that are easye and playne .

Besides that , we are by the power of the spirite made wyllynge and ready to obeye : for we are not compelled by the law , but do most willingly , whatsoeuer gods word doeth commaunde vs in his true religion . Therefore they can not conclude that , that they woulde , but rather are driuen to the contrary : for if we be so deliuered from the yoke and heauy burden of the lawe , that we haue only fewe , easye , and playne ceremonyes , it wer a thyng intollerable and much blame worthy , if we would not fulfyll & perfourme them without any grudging or murmuring , or if we would alter any thyng in them , seyng they be so fewe , so easye , and so playne .

Yet ye haue not aunswered to that , whiche I brought against you touching the chaunge and alteracion that is in baptisme

I knowledge and confesse , Ans. to the 7. obiec . that the auncyente fathers , when they could by the age or health of the persons , dipped them ouer eares and head in the water : What is signified by the dypping in , into the water . which dipping was prefigurated and shadowed by the goinge of the children of Israel through the reade sea : & yet it is neither necessarie , nor hath any expresse commaundement in the worde of god .

When it is vsed , it hath a goodly significacion . For when we are dipped in , therby it is signified that we dye with Christ : and by the commyng out of the water we are admonyshed , that we rise with him . vnto euerlasting life . Howebeit ( as we haue sayd ) this signification is not necessarie , What is the property & nature of baptisme . I meane , so necessary but that it may be omitted : for the true property and nature of baptisme is , our clensing from our sinnes .

Wherfore S. Paul in the Epistle to the Ephesians writeth , that Chryst hath cleansed his congregation and churche with the lauer of water through the worde . Ephe. 5. This purginge or clensinge from synne , is moste properly signified and represented by baptisme , whether we be dipped in , or ouer sprinkeled , or by any meane at all washed in the water .

Nor this word , baptize in , doth not onely signifie to be dipped in , but also to be washed by any maner of meane : moreouer it is not al one , to chaunge the maner of washing , and to take all the whole awaye .

For in them , that are ouer sprinkled or washed , the element of baptisme , that is to soye , the water , is kept and vsed , and hath his signification . We doe not contende supersticiously , how we must drynke of the cup , whether we muste drinke litel or muche : so that both partes of the sacrament doe remayne hole it is inough .

In times passed thei used quils to drynke out of the mistical cup Eusebius . In tymes passed , they vsed to drinke of the mistical cuppe wyth quilles , whych thynge the byshop of Rone doth yet vse at thys present tyme : some were wonte to dip their bread into the mistical wyne as it is written in the Ecclesiastycall historye of Eusebius . But I would wyshe al thynges to be do , that are moste consonaunte and agreable to the institucion of Christ .

But what saye ye of the worde , whych the Apostles haue chaunged in baptysme , vsyng not that prescribed fourme , that was appoynted then by Chryste in the gospell ? ans. to the 8. obiec .

Some there be that graunt , that the wordes were altered and chaunged , but that the fourme and maner , that the Apostels did vse , was all one with that ▪ that Chryste had prescribed them in his gospel . For ( say they ) in the name of Iesu Christ ,

In the name of Iesu Christ the names of the 3. diuine persons ar comprehended .

Ireneus contra Valentinianos . li. 4.

And Ireneus in hys . 4. booke contra valentinianos doeth plainely testifie and witnesse the same , saying : in the name of Chryst the thre persons are vnderstanded : for this worde , Chryst , dooeth signifie annoynted , wherein is shewed both he that annoynteth , he that is annoynted , and the vnction it selfe : he that is annoynted is the sonne , he that annoynteth is the father , & the vnction is the holi goste . Wherby it appeareth that in thys alteracion nothing at al is taken awaye . The .9 . ob .

So may we right wel say , that in this alteracion , which is so sore impugned & spoken agaynst in this sacrament , nothing is taken away : in the one parte or kinde the whole is contayned .

For ye knowe righte well , that the body of Chryst , which is geuen vnto the lay people vnder the forme of bread , is not wythout blood , so that as in or vnder the name of Christe , all three persons , that is to saye , the father , the sonne and the holy gost ar vnderstanded , so vnder the forme of bread is both the body & bloud contayned .

What haue ye now to say against this ?

I haue to say thys . As for the aunswere that I haue broughte out of Ireneus , I dooe not greatly leane vpon it . For in the place of the Actes of the Apostles to baptize in the name of Chryste is to baptize by hys commaundement , What is to baptise in the name of Chryst. and according to his wil and institution .

Wherby we mai rather conclude and gather , that the Apostles dyd obserue the fourme and maner , that Christe had prescribed . Els thei had not baptized in the name of Christ , if they had done otherwise than Christ had commaunded them , Farthermore it is not to be thoght . that the Apostles , which did with such a diligence and zeale set forth the true religion , dyd caste of the fourme and maner of baptizinge that Chryst had ordayned and prescribed vnto them .

Thomas de Aquino .

Why after the scholemen the Apostls baptised in the name of Chryste

Besides all this , when the schoolemen ( as we reade in Thomas de Aquino ) doe consent and agree , that the fourme and maner of baptising hath been in some thing chaunged and altered by the Apostles : they wryte that it was done for a tyme , and that by the dispensinge of the holy goste , and that therefore we ought not to mak of it a perpetual lawe .

For why ? It was done to thys ende , saye they , that the name of Chryst myght be the more spreade abrode .

But this ye dooe not obserue , when ye take away the mistical cup of the communion from the people . For , as ye doe it without any dispensing of the holy gost , so wyl ye haue your vngodlye and blasphemouse decree to contynewe for euer .

Agayne the Apostles did not condemne as heretykes those , that would vse the prescribed fourme & maner of baptising . But ye do not only condemne al the laye people , as heretikes , that receaue vnder both kindes , but ye doe also moste cruelly burne them .

And who would not , besides al this , deteste and abhorre thys doctryne , which affirmeth , that it lieth in mans power to inuert , turne & chaunge either the mater or words of the sacrament , as ye haue done most shamfully , not only takyng away the cup from the people , but also the wordes , that are spoken vpon it , whych are most wholsome , and do more playnely declare and set forth the mistery of our saluacion , then the wordes that are spoken vpon the bread ? For of or vpon the bread it is onely sayd . Luke . 22. Thys is my body , which is deliuered for you : but of or vpon the cup , it is sayed : this cup is the newe testamente in my blood , which is shedde for you and for manye vnto remission of your synnes . Weyghe nowe , what Godly and comfortable doctryns are here contayned in these laste wordes , whyche do appertaine vnto the cup .

Ye haue not yet proued , but that vnder the forme of bread ther is both flesh & blood conteined onles ye wil haue a bodi without blod Wherfore ye doe most shamefully belie vs , saying that we robbe the people .

For , they receaue asmuch vnder the one kynde , as they shoulde receaue vnder both .

This is soone said , but not so soone proued master person : for ye must vnderstande , Ans. to the 9. obiec . that the communion of the body and bloud of Chryste in the sacrament is not the work of nature : whatsoeuer is ther deliuered vnto vs , as it is offered vnto vs by or in the wordes of Christes promises , so is it receaued by faith . And in this externe or outwarde things , God doeth most chiefly and most principally require our obedience . The signes and outwarde affiction of the ceremonies are thinges transitory , but the word of God remaineth for euer : and therfore the sacramentes muste be ministred accordynge to the rule of it . Againe : we receaue so much there , as God hath appointed to geue vnto vs , of whose will we can not be certified but only by hys worde .

But Chryste hath ordayned ii partes of thys sacrament , saying of the one : This is my body , and of the other : thys is my blood , meaninge therby , that in the bread being worthely receaued , and accordynge to Christes institucion , we are made partakers of his bodye , and in the wine , partakers of his bloode : and hath left vnto vs expresse wordes , for or touchyng these thyngs : therfore we must rather trust to hym , than to mans sophistications or subtyll argumentes .

I confesse and graunte that the body of Christ , Christes bodi in heauen is not wythout blood . whiche is in heauen , is not wythout blood . I doubt not but that they are both ioyned , together in him : I meane , this is my belefe , that in Chrystes natural body , there is both hys fleshe & bloud ioyned together . But howe shal ye proue that they are bothe ioyntly ioyned together in the sacrament .

The fayth of the communicantes doeth in the one part amplexe , embrace , and take holde vpon the body of Chryst , as it was hanged and nayled on the crosse , wherwith we are spiritually fed . And the same fayth doeth in the other parte apprehende and take holde vpon hys bloud , that was shedde for our saluation , and therof we doe spiritually drynke .

The myndes of the faythfull doeth most chefeli runne vpon these misteryes of Christes death , when they doe communicate . Therefore we must not now reason how christe body is in heauen . We folow gods worde , and see or perceaue , that it is not necessary , that those things which are naturally ioyned together , should be ioyntly receaued together :

The humayn and diuine nature are in the person of Chryst ioyntly ioyned together , and can in no wyse be separated one from an other : yet ye wil not say , that whersoeuer the Godhead is there is the manhode also : for that wer to make the body of Chryste infynyte and vnmesurable , whyche is contrary to the nature of an humayne body .

The sonne of God , in that he is God , is founde to be euery where and filleth al thinges , whiche can not be truely sayed of hys bodye . More ouer al spiritual gyftes are ioyntly ioyned together in the holigoste , and yet it foloweth not that whosoeuer hath the gift of prophecying , hath also the gyfte of tongs : or whoso hath the gifte of tonges , hath also the gift of prophecying . Seuerite and mercy are moste ioyntlye ioyned together in God , and yet when any man receaueth euerlasting lyfe , he feleth the mercy of God , & not hys extreme rigoure . The same might I say of many other things , which though they be in themselfes most ioyntly ioyned together , yet are they geuen separatly .

Here is in dede diuinite vpon dyuinite . The .10 . ob

But ye haue yet sayd nothynge to that , which I obiected vnto you touchinge the order of baptysme , whyche , as ye knowe , the churche doth not obserue : for children are first baptised and afterwardes taught , wheras Chryste commaunded first to teache and afterwards to baptise . Ans. to the 10. ob .

I meruayll greatly , master person , that ye wil aleage this , as though ye would be on the Anabaptistes part , that so ye myghte the better be agaynst vs , and troble vs the more .

Why will ye not vnderstande that thys saying of Christe ought generally to be vnderstanded and taken of the Gentiles or heathen , and not particularly ? It is most true , that in the firste settinge foorth of Christendome , that is to say , of the Christen religion and gospell , we must beginne at the doctryne . For when a citie , contreye or realme , must be wonne to Chryst , afore we come to baptisme , preaching must be vsed .

Whyche when it is once receaued and beeleued , not onelye they , that be of age , are baptised , but also they offer their litell ones to bee baptysed .

That therefore , that was generally commaunded of Christ , ye wil bryng it to a particular baptisynge of children . The Greke worde is Matheteusantes , which signifieth to make disciples , and to aggregat or gather vnto Chryste , whyche thyng , in them that are of age , is don both by doctryne and baptisme , in the yonge children by baptisme only , because they are not yet able to receaue the doctrine . Which waye semeth to haue ben vsed in circumcision .