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wordes and vowels, where as they dyd agree vpon the principall poyntes of the matter, for it is the maner of Sophisters to cōtend about wordes: and the properties of them which desyre rather dissention, then any common quietnes or tranquilitie. The matters that ar now propounded, are of importaunce and of greate wayghte, and not ceremonies or vayne tryfylles, but touchyng the true vnderstandynge of the lawe and Gospell, of the remission of synnes, the rasyng vp and refresshyng of consciences, whiche are troden downe with the felyng and knowledge of synne and the wrathe of God, touchyng the lawfull vse of the sacramentes, whether we be holpen any thynge by them, or that our iustification proceadeth only of fayth: also what are good workes in deede, and whiche is the true and syncere worshyp of God, whether those thynges whiche perteine to the choyse of meates, difference of garmentes, the vowes of Religious men and priestes, and suche other decrees and ordinaunces of men, whiche are not comprehended in the scriptures, or are those to be counted amongst good and godly workes, whiche do make perfaite & perfourme a true Christē? Furthermore, whether the false and vnlawfull worshyppynge brought in by mennes deuyse and not by the commaundement of God, ought to bynde mēs consciences. Finally, whether the ceremonies of confirmation, order, extreme vnction, & such other lyke, whiche are not instituted or ordeyned by Christ, nor haue any grounde in scripture, whereby to make vs certayne of remission of our syunes, are to be holden for sacramentes and equally compared with baptisme and the supper of our Lorde. Of these thinges and suche other necessary matters, we must deuyse, and talke in this conuocation, whiche thynges, by howe muche they are of greater force and effecte, in that they touche the principall poyntes of our saluation, with so muche the more diligence and studie ought they to be handled and discussed. Christes woordes are knowen vnto all men where he sayeth, blessed are the peace makers, for they shalbe called the chyldren of God, and saint Paule wryting vnto Tymothie, admonysheth all byshoppes to auoyde controuersies of wordes, whiche are profitable to no other ende, but to confounde the hearers, and specially he cōmaundeth Tymothey to ouercome those which shall gainsay hym, with doctrine and with the woorde, shewyng also the cause, for in so doyng sayeth he, thou shalt both saue thy selfe, and those which shall heare thee. Wherfore if they woulde followe the counsel of Christe, and Paule setting a parte the vayne controuersies of wordes, & seke out and determine by the scriptures the truthe in these matters: he thought it beste to proceade in this order, first to agree amongestthem selues touching the nomber of the sacramentes, then what this worde sacrament signifieth in the scripture, and when as we saye baptisme, and the supper of the Lorde, to be sacramentes of the newe testamente what we meane thereby. For he doth knowe that saynt Ambrose and other wryters, doo call the washyng of the Disciples feate, and suche other lyke by the name of sacramentes, whiche notwithstandyng they wyll not suffer to be nombred amongest the sacramentes. When he had ended his oration, Cromewell commaunded Alesius MarginaliaAlexander Alesius a Scot. whiche stode by (whome he perceyued to geue attentiue care to that whiche was spoken) to shewe his mynde and opinion. Alesius after he had fyrst done his dutie vnto the Lord Cromewell and to the other Prelates of the churche, Sayde: that albeit he came thether vpon the sodain, not forethynking any thynge of this matter, yet trustynge in the helpe of Christe whiche hath promysed wysdome and vtteraunce to them whiche are called to aunswere touchyng fayth, he doth nothyng at all doubt freely to declare his mynde and opiniō. It semeth vnto me (sayeth he) that my Lorde tharchebyshop hath admonyshed vs very wel, that we should fyrst agree amongst our selues touchyng the definition of this worde sacrament, whether those ceremonies are onely to be called Sacramentes whiche are by Christe appoynted in the Gospell to declare some peculiar thyng (as in saynt Paule is sayde the remission of synnes) or els that this worde Sacrament, may indifferently be attributed to any ceremonie whereby holy thynges are by any meanes signified. For accordyng to the last order, I wyll nothyng at all doubt, to grawnt you seuen Sacramentes or more if you wyll. Howe beit saint Paule semeth to followe the fyrst order, in describyng the sacrament: where he calleth circumcision a sacrament, or seale of ryghteousnes or fayth, and among the Iewes there was but that onely sacramēt, as al wryters doo agree: according vnto the difinition whereof it were mete all other sacramentes to haue relation.

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In lyke maner dothe saynt Paule describe the Sacrament of baptisme vnto the Ephesians, saying thus. Christe hathe sanctified his churche (that is to saye, as many as are baptised in hym) purging it with a fountaine of water through his worde, where as he doth ioyne together in them his worde and a diuine promes with the outwarde ceremony. And Christ also anexed faythe with the signe, where he sayeth. Whosoeuer beleueth and is baptysed shalbe saued. Wherefore saynt Augustin saith very well. The worde (sayeth he) is ioyned to the element & is made a Sacramēt. And in an other place he sayth, the Sacrament is a thing whereby vnder the fourme of a vysyble thyng

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