And beda doth playnely call both the māna and the breade sygnes, sayēge. Beholde that the sygnes are altered and yet the fayth abydeth one. Now yf they be sygnes, than they do sygnyfye and are not the very thyng yt selfe which they do sygnyfye. For the sygne is a thynge dyuerse from the thynge yt selfe which it doth sygnyfye and represent. As the ale polees are not the ale yt selfe which they do sygnyfy or represēt. Here thou wylt obiecte agaynste me, that yf this fayth be suffycyent, what nedeth the institucyō of a sacramēt? I answere, that sacramētes are instituted for. iij, causes: The fyrste ys assygned of S. Austyn, which sayth on this maner. [Sidenote: Aug. cōtra Faustum. Li. 19. ca. 11.] _In nullum autem nomen religionis, seu uerū, seu falsum, coagulari homines possunt, nisi signaculorum seu sacramentorum uisibilium cōsortio colligantur, quorum sacramentorum uis inenarrabiliter ualet plurimum, & ideo contempta sacrilegos facit. impie quippe cōtemnitur sine qua persici nō potest pietas._ That ys to saye: mē cā not be ioyned in to any kynde of relygyō whether yt be treue or false, excepte they be knytte in felowshyppe by some vysyble tokēs or sacramētes, the power of which sacramentes ys of suche efficacyte, that cā not be expressed. And therfor yt maketh them that dyspyse yt to be abhorred, for it is wyckednes to despyse that thynge without which godlynes can not be brought to passe. Thus yt apereth that necessyte ys the fyrst cause. For there can no congregacyon be severed out of the multytude of men, but they muste nedes haue a sygne, tokē, sacramēt, or commō badge, by the which they may knowe eche other. And there is no defferēce betwene a sygne or a badge ād a sacrament, but that the sacrament sygnyfyeth an holy thynge, and a sygne or a badge dothe sygnyfye a worldly thyng. [Sidenote: Augustī ad Marcellinū.] As S. Austē sayeth. Sygnes when they are referred to holy thynges are called sacramētes. The seconde cause of their instytucyōys, that they may be a meane to brynge vs vnto hys fayth, & to enprēte yt the deper in vs, for yt doth customably the more move a man to beleue, when he perceyueth the thynge expressed to dyuerse sēses at ones. As yf I promyse a mā to mete hym at aday appoynted, he wyll sōwhat trust my worde, but yet he trusteth not so moche vnto it, as yf I ded both promyse hym with my worde and also clappe handes with hym, or holde vp my fynger, for he counteth that this promyse ys stronge ād more faythfull then ys the bare worde, because yt moveth mo senses. For the worde doth but onely certyfye the thynge vnto a mā by the sence of hearynge; but whē with my promyse immedyatly after I holde vp my fynger, then do I not onely certyfye hym by the sense of hearynge: But also by hys syght, he perceyueth that that facte confyrmeth my worde. And in the clappynge of handes he perceyueth both by hys sight ād fealynge, besyde the worde, that I wyll fulfyll my promyse. And lykewyse yt ys in this