A Brief Declaration of the Sacraments (1536)
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And likewise in all their covenants they not only promised one to another and sware thereon, but also set up signs and tokens thereof, and gave the places names to keep the thing in mind. And they used thereto such circumstances, protestations, solemn fashions, and ceremonies, to confirm the covenants, and to testify that they were made with great earnest advice and deliberation, to the intent that it should be too much shame and too much abomination, both before God and man, to break them ever after.
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A Brief Declaration of the Sacraments (1536) - William Tyndale
whatever.
Introductory Notice
The copies of this treatise collated for the present reprint have been that in Day’s folio edition of Barnes, Tyndale, and Frith, dated 1573; and a 12mo edition of this treatise only, entitled as on the preceding page, and said to be Imprinted at London by Robert Stoughton, dwellyng within Ludgate, at the sygne of the bishoppes miter.
This edition has no date, but R. Stoughton began printing in 1548; and as it has no marginal notes, all the responsibility which may attach to them belongs to Day’s editor.
No date appears to have been assigned to the composition of this treatise; but it is placed, in Day, as the last of those there said to be imprinted according to his [Tyndale’s] first copies, which he himself set forth.
On the other hand we find Tyndale, in a letter which he wrote to Frith soon after Christmas 1532, requesting him to meddle as little as he could with the question of the presence of Christ’s body in the sacrament,
that the difference between them and the Lutherans might not give offence; and adding, that he had stopped Joye from publishing a treatise on that topic. And though Frith’s imprisonment induced Tyndale to publish ‘a short and pithy treatise,’ defending his friend’s views on this very subject, in April 1533, he chose to do it anonymously. The present treatise, therefore, could not have been published till a later date than the one just mentioned. But, besides this, if Stoughton has reprinted an earlier edition, and has not done it with extraordinary carelessness, the incorrectness of some of the imitations of Hebrew words in English letters is so glaring, (that of Mahond Dane for example,) that it can only be accounted for by supposing that Tyndale had no opportunity of revising the printer’s work; who, where Tyndale’s letters were not distinct, could only conjecture what they were intended for. When this is considered, and also the great obscurity in the composition of some of its paragraphs, the reader will perhaps think that Stoughton has described it more correctly as compiled, than Day as set forth, by Tyndale; whose MS. may have been in the hands of some friend, at the time of his imprisonment or martyrdom, and may thus have been printed without his revising care.
A
FRUITFUL AND GODLY TREATISE,
expressing the
RIGHT INSTITUTION AND USAGE OF THE SACRAMENT OF BAPTISM,
and the
SACRAMENT OF THE BODY AND BLOOD OF OUR SAVIOUR JESUS CHRIST
To understand the pith of the sacraments, how they came up, and the very meaning of them, we must consider diligently the manners and fashions of the Hebrews, which were a people of great gravity and sadness, and earnest in all their doings, if any notable thing chanced among them; so that they not only wrote, but also set up pillars, and marks, and divers signs to testify the same unto their posterity, and named the places where the things were done with such names as could not but keep the deeds in memory. As Jacob called the place where he saw God face to face Pheniel, that is, God’s face. And the place where the Egyptians mourned for Jacob seven days, the people of the country called Abel Miram, that is, the lamentation of the Egyptians; to the intent that such names should keep the gests and stories in mind.
And likewise in all their covenants they not only promised one to another and sware thereon, but also set up signs and tokens thereof, and gave the places names to keep the thing in mind. And they used thereto such circumstances, protestations, solemn fashions, and ceremonies, to confirm the covenants, and to testify that they were made with great earnest advice and deliberation, to the intent that it should be too much shame and too much abomination, both before God and man, to break them ever after.
As Abraham, when he made a covenant of peace with Abimelech king of the Philistines, after they had eaten and drunk together, and sworn, he put seven lambs by themselves, and Abimelech received them of his hand, to testify that he there had digged a certain well, and that the right thereof pertained to him. And he called the well Beersheba, the well of swearing, or the well of seven, because of the oath, and of the seven lambs; and by that title did Abraham his children challenge it many hundred years after. And when Jacob and Laban made a covenant together, Genes. 31 they cast up an heap of stones in witness, and called it Galeed, the heap of witness; and they bound each other, for them and their posterity, that neither part should pass the heap to the other’s countryward, to hurt or conquer their land: and Laban bound Jacob also, that he should take no other wives besides his daughters, to vex them. And of all that covenant they made that heap a witness, calling it the witness-heap; that their children should inquire the cause of the name, and their father should declare unto them the history.
And such fashions as they used among themselves, did God also use to themward, in all his notable deeds, whether of mercy in delivering them, or of wrath in punishing their disobedience and transgression, in all his promises to them, and covenants made between them and him.
As when after the general flood God made a covenant with Noah and all mankind, and also with all living creatures, that he would no more drown the world, he gave them the rainbow to be a sign of the promise, for to make it the better believed, and