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B11902 A spirituall purgation sent vnto al them that laboure of Luthers errour as touching the bodely presens of Christe our sauiour in the sacrament, and to al them that haue espyed the libertie of the gospel as touching theyr fleshe, yet seke not the lybertie to make free theyr spyrite from thys afore sayde errour. T. C., fl. 1548. 1548 (1548) STC 4312; ESTC S103887 40,056 162

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god his father wyth whō as many as beleueth in hys only sonne shal ●ātifye the euerlasting sabaoth of endles ioy for he alone hathe made thys entre by whom al christians must enter and who so clymmeth ouer the walles and goeth not thorow the dore surely he is a thefe and a robber and as a thefe or robber for his transgressyō is subiect vnto iudgemēt Euē so shal that soule be endāgered in iudgemēt that seaketh in any otherway to god the father that christ Iesus for by him we haue knowledge of god without hym we shall neuer knowe god veryly thus hath he spokē with hys owne mouth Yf any man knoweth me the same knoweth him that sēt me wherfore as the dore is the entery to the māsion place Euē so Christe is our dore to y● father agayn as thou dayly by experience seeste the branches of the vyne which taketh moosture of y● body out of whō they issue neuer to dye but cōtinually according to his nature growe grene floryshe bryngyng forth y● frute of y● vyne Euen so as many as ar vnfaynedly graffed in y● precious body of christ our sauiour shall neuer taste of death but perpetuallye by hys aboundant grace growe and florysshe in vertu and brynge forth frute in hym agreing to his nature that is the denyinge of vngodlynes doinge good as y● prophet wryteth Declina a malo fac bonum That is to saye Declyne frō euyl and do good Last of al as the way leadeth the pylgryme or wayfaring mā to his iorneys ende that he may ther rest from werines so doth this our aduocate mediator christ Iesu leade vs which here ar but pylgrymes in this straūge lande compassed aboute wythe all myseryes and deathe to oure owne countrie whom he hath purchased for his faythful flocke with hys holy and santyfyed bodye offered ones for al for the remissyon of our synnes which countrie endureth for euer exēpt frō all trouble wherein reynethe the peace of god for euer wher we shal enioy the fruyte of our laboure and atteyne the goole whereat al the faythful euē frō the begynning that hath bene are and shal be to the cōfyrmation of the whole world hathe wyllingly directed thee course of theyr lyfe namely lyfe euerlasting the port of christiā traueyle wythoute werynes thorowe Christ our lorde as saithe the euangelist Iohan. Hec scrip si vobis qui creditis in nomine filii Iohan v dei vt sciatis quod vitam habetis eternā That is to say These thynges haue I wrytten vnto you that beleue in the name of the son of god that ye maye know that ye haue euerlasting lyfe Now to conclude christ is not a material dore way or vyne but hath in hym y● qualities of these vicible thinges thus it pleased his mooste glorious Maiestie to enforme vs in the knowledge of the vertue of his most precious body by thys visyble sygnes to augment oure hope to saluacion Euē so hath he done in thys hys sacrament sayinge Hoc est corpus meum That is to say Thys is my body not that hyt is his personal body nomore thā hit is a dore or vyne but as he hath y● qualytye of a dore or vyne so lyke casē hath he y● propertie of thys bread for bread by nature norisheth the body so christ by nature norysheth y● soule Yf therfore the letter shuld be symplye vnderstande without interpretacion how moch shulde it abhorre the sperit of god whyche teacheth vs that Christ is our euerlasting priest according to the order of melchisedeck without begynning wtout end Alpha Omega yea how moche shuld it make faynt oure hope to beleue y● incorruptible bodie of christ our sauiour to be transubstāciat into a massie peace of bread wtout lyfe or soule and made of corruptible elementes But here may you se good brethren as it were in a myrror or glasse y● groose capacitie of our indocible iudgemēt of froward fleshe which seketh not hartely to be instructed in y● truth or sauour of the light but rather to be wyse in hys own cōceyt and worder at the wysdō of god namely y● truth of hys word As y● malicious pharaces or stubborne Iewes amōg thē selues wondred at y● cōfortable wordes of christ whāhe said his flesh was meate his bloud drinke that it gaue lyfe euerlasting groosely pōdering the letter not the spiritual entēt of christ entēdīg to preach remissiō of theyr syns by the offering vp of his precious body wherby y● tyrānous workes of cruel sathā were lowsed hel syn deth clerely vanquished sayd how cā thys man geue his fleshe to eat his bloude to drinke supposing as Luther his adherentes that they with theyr teth shuld eate the flesh of christe drinke hys bloud esteming it only meate to feade the bely wtal but christ to cōdēpne theyr fonde suspicion to make playne his meaning as touching the eatīg of his precious body being y● foread sent down from heuē to geue lyfe vnto al the worlde sayd Spiritus est qui qui viuificat caro nō prodest quic quam verba que loquor spiritus vita sunt That is to saye It is Iohan. vi the sperite that quickeneth the fleshe profyteth nothinge The wordes that I speke vnto you are speryt lyfe As who shuld say it is a spiritual matter that I speake of nothyng apperteyning vnto the fleshe for the sperite of god of nature endeuoureth to instructe the selye poore and faynt speryte of man to be apt to comprehende the wyl of hys creator for thys speryt feadeth the soule and maketh the hart of mā ioyful and therfore maye it very well be assembled vnto thys worde meate for as an hungrye stomack beyng by longe fastynge febled in streyneth out of corage reioyseth whan it is satisfied with meate Euen so the harte and soule of man beyng long febled wyth y● wrathfull displeasure of God vnto whom it was subiecte by disobedience after the aboundant mercy of Christ frely offered hir selfe to appease thys wrathful indignacion by whō it was noryshed it ioyfully loked vp praysed hys sauiour And therfore it is a spyrytuall meate whych I speake of geuē only of y● sperit whych feadeth nothing but mānes mind And thus answered he the errour of the Iewes whyche vnderstode hym to speake of hys personall bodi because we shuld not dreame as Luther hathe done any thyng of thys corporal presens to be in the sacrament But in thys opynyon Luther you all whych moost vnaduysedlye haue subscrybed vnto hys errour haue with your carnal wisedom exceded the policie of the wicked worldlinges which put christ to deth For yf thei eyther by power or ꝓsuaciō could haue the multitude or commē sort of people beleue y● his bodi had bene amōgest thē in form of bread they wold neuer haue brybed y● knyghtes of y● sepulture with money to say that his body
was stolē awaye by hys discyples in thee night but bicause they were vnable to proue hys body to be in theyr possessiō therfore they fyed thē with largition to bleare the peoples eyes that they myght neuer se but styl stād in vnbeliefe Euē so you with might mayn haue endeuoured to saue theyr eyes from the lighte of goddes worde leste paraduenture they myght happely see condēpne your heresy for this ye thinke it no shame to set thys detestable errour as a curtayn betwen the peoples eyes the spiritual eating of this bodye wherfore vnderstand you al that labour of this phrenesy so that ye waxe wroth with the sperit of the moste hyest for speakinge truthe vnderstand I say what is meante by the eating of this spirituall bodye verely not thee tearynge wythe the teth nor dysmēbring of Christes body but only that we shulde assuredlye trust that by hys owne bloude he entered ones for all into the holy place hath found eternal redēption also being perfect became the cause of euerlastīg saluatiō vnto al thē that obeye him by the sacrifice of hys precious bloud thorow the sperite offered without spot vnto god he hath geuen remissyon of al our synnes yf we repent hatyng vngodlynes holy trust vnto this anker of our soule sure sted fast by hoope whyche leadeth vs to take thys holde that where as our vnperfecte fleshe was vnable to do or satysfie the wyll of god the father he hathe by hys precious death crosse not only fulfylled the wyl of god appeased hys wrath and become lyfe euerlastīg to thē that trust in hym but also is become the entrye of the eternal kyngdom of endles tranquillitie the place dayly receaued of thē that ar santified in him for here on stādeth the lawe thee prophetes Wherfore whā soeuer ye breake thys bread eate it wherwyth ye assure your cōsciens the being turned into your substaunce it norysheth your bodye so at the breaking hereof ye must assure your conscience that yf ye forsake synne vnfaynedly beleue that thee breakynge of hys body hath pourged away our syn by the whych we haue possessed all the merytes of his precious bodye namely remyssyon of al our synnes and life euerlastīg He is turned into the immortal incorruptyble and impassyble substaunce of soche a faythfull soule and wythout dout continually norysheth it Quicūque ergo panē hunc cōmederit ex nouo testamento in sanguine suo sāctificatio hoc exhanserit morte nō morietur sed viuent in aeternum That is to saye Who soeuer therfore shal eate thys bread shal drynke of thys newe testamēt sanctifyed in hys bloud y● same shal not dye the death but shal lyue for euer For whan he sayth whoso eateth my flesshe drinke my bloud hath life euerlasting And whoso beleueth in me hath lyfe euerlastīg What dullard is ther that perteyneth not the eatyng of thys bodye fayth in hys bloud shedīg to be both one except he wold moost wickedly appoynt vs. ii wayes vnto saluacyon one by eatyng of the Sacramente another by fayth but yf by eatynge alone the dyscyples shulde haue had lyfe euerlasting assone as they hadde receaued thys body at y● supper what hadde the crosse and death of Christe auayled But god forbyd that the myndes of godly men shuld at any tyme be entankeled wyth soche straūge lerninge comberous doctryne which I feare me wolde sone come to passe yf y● wordes of our redemer shulde carnally according to the letter be vnderstand but Christ calleth hym selfe both helth lyfe to al thē that trust in the cōsummate sacrifice of hys body ones offered for al synne vnto them wil Hebre. ix apeare agayn without syn vnto saluation sendinge vnto thē by hys boūtuous grace the only most beautiful ambacetor of peace the importible crowne of euerlasting glory which with a sure hope dylygentely loke for the aperaunce of hys most gloryous face Who wil drawe vs with him to the immutable kyngdō of hys father wyth whō we shal with ioye inexplicable liue eternally for he hath sayd thys worde whyche retourneth not vnto hym emptye Vbi ego sum ibi erit minister meus That is to saye Where I am there shall my mynister be for he enioyeth glory and lyueth for euer and so shall we do that trust in hym for thys is the wyl of God As Iohan sayth Vt qui vidit filium et credit în eum habeat vitam aeternam Christes resuscitabit eū in nouissimo die That is to say That he that seeth the sonne beleueth in hym maye haue eternall lyfe and christ shal rayse hym in the last day Christes flesshe therfore that it was deliuered vnto death for oure fredom is called the meat of oure soule hys bloud forasmoche as it was shedde vpō the crosse is called therfore thee dryncke most helthful and necessarie of our soule wtout whō our soule could not haue bene saued but in this doctryne of the sperit of truth is foūd no trāsubstāciation into bread nor wyne nether yet a personal body therfore ye must nedes grāt al though it before agaīst your wylles that your Imaginacion cometh of your selues and not of god therfore it must be vntrue Nā oīs homo mendax deus verus est in cuius labiis nūcquā inventus erat dolus That is to say For euery man is a lyar but God is true in whose lippes was neuer found deceit Good brethrē yet ones agayn paciētly suffer me to aske you a litle questiō y● knowlege of whō cā by no meanes hinder you ꝓffer you it may to discerne your grief be healed by the gospel Haue ye forgottē good brethrē how that our sauiour christe in his perigrinaciō in y● erth to certify his faithful disciples of y● wil of his father of his fauour towardes thē in that he had sent y● ꝓmised saluaciō to al thē y● wold receaue hī beleue ī his name left if sacramētes to preache his p̄cious deth y● lauacre of our soules by whō alone we were purged frō syns nameli baptyme y● sacramēt of his body for this case only y● we alwayes shuld haue before our eyes and firmely print in our hartes his deth passiō by whom we were sealed into redēption noo more vnder the dāger of y● law whych offered vnto our cōsciēs for trāsgressiō nothing but dāpnatyō but vnder libertie grace leste paraduēture y● rāping lyō whiche buseli seketh our destructiō shuld at any tyme snatche this christ out of our remēbraūce as he is alwaies redi by sondry inchynes that he leyeth to snare oure myndes wherebye they myghte forget theyr saluacion therfore of ii necessarie thīges he made thē of whō we haue in this our mortal lyfe soch necessarie vse y● wtout thē we cannot susteyne our mortal bodies nameli water bread whereby he shewed vs that as oft as we soughte by this outward
y● ouerwhelmed the fyrst borne of Egipt were couerd wyth the mercyful wynges of god and set theyr fleshe whych serued in most vyle seruitude or cruel bōdage vnder the vnbeleuing kyng Pharao in fredom wherof to assure thē he gaue the land of Canaan for theyr habitaciō vtterli therout expelling y● enemies of his people that frely wythout checke they myght possesse the promysed land that floweth wyth milke hony Euē so that al soules which were in the yron cheynes of dānation bondaged to deth perpetual darkenes thorowe Adams transgression shuld by the meanes of thys annoynted sauiour appoynted of god the father before the foundaciō of the worlde was leyed be made fre frō dampnacion which vnfaynedlye trusted in hym For thys was the symple lambe of whom Esay the Prophet speaketh Esay liii sayinge that he shuld not stryue for hys flesshe Yea thee very same that the Euangelist hathe appoynted all burdened consciēces to go vnto for a dischardge sayinge Ecce agnus dei Christus qui tollit peccata mundi That is to saye Beholde the Iohan i lābe of god Christ that taketh awaye the synnes of the world Wherfore that thou mayest by thee scripture be assured that y● passouer lambe eaten at the deliueraunce of theyr bodyes frō a temporall bondage preached the death and passyon of christ our lambe that made hym selfe obedient to the moost reprochefull death of the crosse by whose strypes as the Prophete saithe we were healed and also the eternall delyueraunce of oure soules from death marke well what is wrytten in the scripture Agni statuuntur in testimoniū veritatis federis promis that is Gene xxi to saye Lambes ar appoynted for a wytnes of the truth the couenaunt promysed And therfore Iohan sayth Agnus occisus ab origine mundi habet librum feder is in quo scripta sunt nomina Apoc. xiii sanctorum That is to say The lambe that was kylled frō the begynnynge of the world hath the boke of couenaunt wherin be wryttē y● names of the sayntes Nowe to make his disciples to be more apte to receyue thys mysterie to opē theyr eyes to perceaue the peace offeringe promysed by the prophetes and now come to do the wil of hys father that sente hym a lābe to be slayne to appease his wrath conceyued thorow Adās fal That as Adam couered al fleshe by his disobedience with damnacion euē so the obediēce that was in christ shulde couer it wyth saluacion He sayd vnto thē go ye into the cytye to a certayn man whom ye shal mete and say you vnto him Magister vicit tempus meum prope est Math 24 apud te facio pasca cum discipulis meis that is to say The Mayster sayth my tyme is at hande I wyl kepe myne easter at thyne house with my disciples As who shuld saye the tyme is come that the heauenly wil of my father shulde be fulfylled by my passion wrought for the cōfort and consolation of Adam his posteritie whos frowardnes in that he disobeyed hys wyl plucked hys indignatyon and wrathful vengeaunce vpō his head But now beholde the acceptable tyme that god my father thorow loue lōgeth for an attonemente as a louing father glad to receyue the shepe that were loste for synne hathe not spared me his onli begottē sonne to throwe me frō hys imperiall trone into the bottome of the earth that whosoeuer beleueth in me shuld haue lyfe euerlastyng I am he promysed by the prophetes to make thys agrement of whom Esay speaketh Ecce virgo concipiet pari Esaye vii et filium vocabitur nomē eius Emanuel that is to say Behold a byrgyn shal conceyue brynge forthe a sonne and hys name Math. i. shal be called Emanuel And as mathew sayth Qui saluum faciet populum suum Israel that is to saye Whych shal make false hys people Israel I am the sacrifice yea the onely sacryfyce that must in my bloud washe away mānes iniquitie and dregges of corruptiō and none but I alone For where the priest leuite hath passed by the wounded man vnable to helpe him I am come to bynde vp hys woūdes yea to make hī hoole I am the mediator appoynted betwene god and mā euen the mā Iesus Timo. 2 christ for this purpose chosen of God my father to heale the sycke that nede a phesyssyon and preache beliueraūce vnto the captiue wythout me ther is no mediator for I am come into the world for no other purpose but to saue synners I am that spirituall rocke sente into i Corin ● thys wyldernes of whom your fathers haue dronke so must you or els ye perysshe for thyrst I am that pure and liuely vyne whos leaues neuer wyther Iohan 1● nor fal away whoso is not plāted in me my father wil plucke him vp by the rootes I am the Iohan vi bread sent downe from heauen who so is replenyshed wyth me shal neuer tast of death I am y● Iohan x. dore an opē entre to my father vnto whom no mā cometh but by me For he that clymmeth ouer the walles is as the scripture saythe a thefe or a robber I onelye do geue lyfe vnto my shepe I am the God of Abraham Abrahā Isaac and Iacob euen theyr sauegarde mercy seate ▪ Math xxii I am he whych putteth a waye your iniquities euen for myne owne sake and beyng the lorde your creator for loue wyl remēbre them no more for I am the Lord and wythout me there is no sauiour the pathe truly haue I troden to god my father Esaye 43 that you seynge my foote steppes shulde at noo tyme erre Thus good brethren whan he had by preachyng of his death and merites instilled into hys disciples hartes vnderstāding that they might perceaue theyr saluatiō and not theyrs alone but also of the hole worlde because he had euen from the begynning chose thē witnesses of hys afflictyons that after thee thing was fynished which they personallye behelde wyth more fyrme stable faith they might preache this desyre syght vnmesurable comforte of al fleshe among the gentyles and vnbeleuing nacions He dyd not only wyth expresse wordes declare hys goinge into Ierusalem hys euel intreature amongeste the hyghe prestes Pharisies cruel bloud suckers and fynally his death that they hearing these wordes myght with more diligens attende to marke the experiens therof but also whā the passouer lambe shuld be eaten whyche as I before sayde was the token of theyr delyueraunce out of Egypt and of the fredom of theyr fleshe by y● whiche delyueraunce theyr soules were not exempted from the tyrannos gulffe of hell synne death neyther y● fathers wrath pacyfied dewe vnto thē for trāsgression but continually hanged moost terryblie ouer theyr heades so that they yet were the subiectes yf death and dāpnation he therfore to preache vnto them a perfect delyueraunce or fredom of
both body and soule to be nomore vnder the banners of deathe but of lyfe and saluacion at this hys last supper whan the tokē of this body ly delyueraunce shuld be eaten which was but the sygnificatiō of thys lambe that was nowe present amonge them by whose death al mākynd shuld be lowsed from vtter darkenes vnquēcheable fyer to satisfie this mysterye to make it euydent he toke bread after he had geuē thankes to God hys father he brake it saying Take eate math 26. Luk. xiiii this is my bodye whych shal be broken for you lykewyse he toke the cup sayinge thys is my bloud of the new testamēt whiche shal be shed for many in the remissiō of theyr synnes For yf the arme of god and hys myghty power was so hyghlye estemed in the delyueraunce of theyr mortal bodyes from a mortall tyraūt that it vouchsaued him to establyshe it wyth thys sygne or token for a memoriall of hys grace towardes thē being yet not takē out of the cheynes of darkenes than whan soeuer the deuyll assaulted them captyuating theyr wyttes with sensualitie to make thē forget the lorde that the wytnes of his benignite shulde alwayes accuse theyr ingratitude moue thē to repēt how moch more ought this signe or sacramente of the Lordes death to be hyghly reregarded amonges vs Christians whych preacheth vnto vs a thyng farre better thā a bodyly deliueraunce from a bodely tyraunt namely the delyueraūce from eternal dampnacion the kyngdom of darkenes thā whansoeuer the ramping lyon Sathan seketh to deuour our soules by the enti●arg vnto syn and desperacion we by this holy sacramēt ar put in remēbraūce that our sauiour Christ was the promysed sede of the womā whych shuld breake the serpentes head whych moued our father to bannisshe vs from hys syght and hath in hys death bloudsheding slayne the leuia than that had power ouer deth Wherfore as the lambe was y● sygne appointed to cōtinue tyl the euerlastinge sauiour euen Christe our lābe came to preache the deliueraūce of theyr body frō the paynefull seruitude of the Egiptians Euen so this bread wyne is the sacrament appointed by christ to preach his most precious death our redemptiō tyl he come to iudge the quicke and y● dead And therfore good brethren after the immolacion of Christe Iesus our passouer lābe the Israelites sygne ceassed because the innocēt lambe in very dede appoynted of god before the creation of the world to be slayne was come whome it sygnified and hath to assure vs of his death and commyng agayne left vnto vs bread and wyne as a sygne and token to confyrme vs weakelynges in fayth that he hath died for our synnes to pacifye the wrath of hys father and is rysen for ou● iustification thee yron bandes of death brast in sonder and he wyth triumphante victorye by the power of god hath penetrated the cloudes to geue saluacion So that the ryghtuousnes as Paule saythe that pleased Roma iii god was the redemptiō that is in christe Iesus thorough whō the terrible vengeaunce of god is passed ouer vs and wee sealed into redēptyon and that ye shuld not doubt but that God by hym is wonne to be our frende marke wel thys his own testimony Hic est filius meus dilectus in quo mihi bene cōplacui ipsum audite that is to say This math iii marke ix is my beloued sonne in whom I am well pleased heare hym As the lambe therefore was appoynted by Moyses theyr leader chosen of god a memoriall or sygne of goddes goodnes in that he made them fre men as touchynge theyr bodyes from pharaos yocke the nyght before it came to passe Euē so this bread and wyne was assigned a perpetual sygne by our Moyses chosen of god by hys precious bloude to leade vs from euerlasting death and dampnacion as a sygne of goddes mercy towardes vs in that he hath sent hys only begottē sonne Iesus in the shape of synfull flesshe beyng wtout syn to cōdempne syn in the fleshe to cōquere death for theyr sake that of a pure loue trusted in hī euē y● nyghte before his deth now by this signe bread wyne christ to instructe hys Apostles whom he had chosen to support stedfastlie amonge the Iewes the delyueraunce of our soules frō death exhibited playnely before they eyes that that followed namely hys passion and the cōforte of the same saying Take eate this is my bodye whych shal be geuen for you do this in remēbraunce of me That is to saye euen as ye se this bread broken for the cōfort of your outward mā and thys wyne dronke for the cōsolatiō of the same being so necessary y● wythout it your outward mā perisheth for honger and hauing it the body is defended from staruing Euen so I myne own self personally whom ye se fele know beyng the mynyster of thys whych ye do receaue euē as surely as ye behold the brekyng hereof and know kyng hereof and know that ye haue receyued hit so sureli shal be crucified rēt and brokē for your synnes and in hit shal deserue fre remyssyon of al youre iniquyties by whose merytes thy vnryghtuous soule is made rightuous for euer yf thou forsakest synne for this was geuen for the comfort of your inward mā whom god hated for synne for to reconcyle it to thee fathers fauour agayn to defend it frō death eternal Therfore for asmoch as by necessitie we are enforced dayly to cōfort our bodye with bread drinke Euen so are we dayly enforced to comfort our soule with the eternal Testamente in Christes bloude so that now whā soeuer our sperit beginneth to faynte for hōger that it behoueth vs to breake thys bread drynke thys wyne in the remembraunce of christes death and of hys comfortable testamēte to feade our soule wtall Hoc enim est bibere de plenitudine misericordie sue that is to say For this is to drinke of the fulnes of his mercy And thys opened theyr eyes confyrmed theyr fayth to perfection to preache that whyche they afterwarde sawe come to passe accordīg as y● bread was brokē Paul therfore īstructed by y● sperit of god to vnderstād this misterie sayde y● whych I receaued I deliuer vnto you o ye Corinthians The nyght before he was betrayed he toke bread brake it saying this is 1 Cori. 11 my bodye whych is broken for you also by y● cup he sayd thys is y● new testamēt in my bloud as ofte as ye eate of this bread and drinke of this cup ye shall preache y● lordes death tyl he come Yf now the the personal bodi of christ fleshe bloud had ben ther as ye dreame than wolde not paul haue said ye shal preache the lordes death til he come But rather he wold haue sayd behold corinthes here is christ ꝑsonal bodye amōges you but paule assuredly taught by y● holy ghost the this was
onlye to burden weakelinges wyth errours dampnable but also to greue y● holy spirite of god thorow our vayn dreames or Imagināciōs beleuīge creatures before the creator wherefore good brethren dyligētly marke you my wordes and not myne but the wordes of the lyuyng god whych are not sente to you at thys tyme for rebuke rebuke or occasion God I take to wytnes but for loue that you shulde not be pertakers wythe the Ipocrites whose porcyō is Apoc xxli leyed vp in the lake of hel burning with fyer and brymstone but for this cause they are sent vnto you assuredlye y● lyke as you whyche entende to leue in goddes feare haue sought a redemye for the imperfectyon of y● fleshe frayle nature of goddes word yf ye haue learned to satisfye it according to his wil without synne euen so to helpe your weake iudgementes and your vnperfight sperit as touching the sacramēt of the blessed body blood of Christ our sauiour you may repayre vnto his word of him seking prayenge with the prophete that he wyl establyshe your iudgementes in hys truth make your pathes saue frō wycked mē that they ouerthrowe thē not For whan ye sought a phecision to ease your sycke flesshe to dischardge you of a carefull burdē paynful yocke that a law papistical had layed vpō your necke you councelled not thee chyldrē of the world were they neuer so famous no not marten Luther whō to be nothing elles of thē self but vanitie lyes the prophete beareth you witnesse saying Man is vpon the waughtes lyghter thā vanitie it selfe And in another place All mē ar lyars but you councelled him whō you knew could not lye because it is truthe it selfe condēpneth lyars saying I wyl destroy all them Psalm v y● speake lyes therfore you were sure that y● libertie which ye now possesse was good because he graūted it that could not be reproued Nowe moche more ought ye for the disceate that troubleth your soule namely false iudgemēt erroure which is the best part of you vnto whō your bodi must both obey and serue not to sticke to flesh blood which by vngodly lyuīg ar robbed of true iudgement in the misterye of goddes truth but as y● sperit being the best parte of youre bodye who beyng lyghtened your body cā perseuer in darkenes Euen so goo ye vnto him which is moost chiefeste myghty in operaciō able to make y● blind to see the deffe to heare the dō me to speke to heale the woūdes that errour hath maymed you wtal nameli goddes word for hit al thinges were created wtout it nothing was created no not luther whom al though gods sperit ruled to speke som thinges right yet whā he begā to loue hym self set forth hys owne dreames not ruled by the sperit of god he erred as some other of hys forefathers hathe done so that this sower leuē being but litle in quātitie yet in qualitie poyson sharpe hath as the scripture saith sowred his hole lompe of dowe But good brethren syns ye stand fre as touching the fleshe that by goddes word be ye not bound in y● sperite to the iudgemēt of mē call rather to your remembraunce that as the potter excedeth the pot the workemā the worke thee creator thee creature Euen so the wysdō of god our creator not only ours but luthers also excedeth our wysdo Luthers too Whose folyshnes is more wyser than the wysdom of mē Wherfore as wisdom wold let vs repayre vnto him whych is hole wyse hoole good truth it self that he may by his word open your eyes that you may knowe your disceate be healed by the Gospell Whyche as paule sayth is y● power of god i Corin i. vnto saluacyon to all thē that beleue it And who so denyethe Iohan iii it he is already condēpned for therfore are we called the sonnes of god because we haue be Gala. iii leued in Christe Iesus whom god the father hath by his holy sperite sealed as wytnesseth Esaye the prophete to preache Esaye li. vnto this gospel namely deliuerāce vnto the captiue healinge of the sycke mens woundes only that al they which beleue thys moost sacred word denying vngodlines shuld be made a rightuous plantinge wherein god shuld reioyse For god hath called vs by his mooste glorious gospell not to allowe the Imaginacion of fleshe eyther to acquyet our consciēce according to theyr opiniō polluting our faith whom hathe chosen to be his spouse with y● adulterynne dregges of carnall wysdō whō we knowe leadeth vnto death For Paule saith to be carnally Rom viii mynded is death but to be spirituallye mynded is lyfe For carnall wisdom sauoureth not of god which is a sperit worshipped in speryte truth and therfore it is vnable to iudge of the word whych is sperite lyfe to them that sticke therunto with fayth vnfaynedly and therfore let it not defyle oure sainctuarie faythfull sperite vnto whō god wyl declare the se mysteryes that are aboue y● grype of fleshe for as a louing husband possessing a faythful wyfe whose propertye is to be silent doubteth not to communicate hys secretes vnto her because his loue shuld appere Euen so our messias hath not feared to cōmunicate the misteries of his truth vnto a lowlie sperit symple hart whom he hath maryed vnto him self by the lyuely fayth whych we haue in the merites bloud woūdes of the anointed sauiour to this witnessing y● prophet Ose as saith in the person of god I Osee ii wyl marrie the to me in fayth and thou shalt knowe the I wyl be the lorde Wythoute fayth therfore as it is vnpossyble to Esay vii Hebre. xi please god as Paule wryteth so is it vnpossible wtout it to enter to enter y● depth of gods truth And therfore sayth the prophet The wrath of the lord came vpon Israel because they beleued psal xviii not in God nor trusted in hys sauing helth Agayn wo be to the dissolute harte the beleueth not god nor trusted ī his sauīg helth therfore shalt thou not be defēded of hym But vnto y● apostels whych in faythe were moued to him he sayd with his own mouth It is geuen vnto you to know y● secretes misteries of the gospel Why because ye haue not takē y● wysdō of mē to be your scholemaster but by a symple hart forsaking syn haue takē the sperite of god to be your guyde As for an example what scholemaster had Nathaniel whā at y● fyrst syght he said Rabbi tu es ille filius dei tu es ille Iohan i ▪ Rex Israel that is to say Good mayster thou art that sonne of god thou art that kyng of Israell What moued Peter to cōfesse Christ to be the sonne of y● lyuing god cōtrary to the opinion of fleshe bloud sondrye wayes Prophesyinge of hym Doubteles men taughte them not
thys doctryne but the sperite of God whyche spake in them and to thys Christe hym selfe beareth wytnes sayinge Blessed arte thou Symon Peter Quia caro et sanguis non math ●●i reuelauit tibi sed pater meus qui est meus qui est in celis For fleshe bloude hath not reueiled vnto the but my father whiche is in heauē ▪ Contrary wyse what in structour had the high prestes and Pharisies whan they called hym Carpēters sonne Samaritan Beelzabub sayinge in thee name of Beelzabub he dyd cast forth deuyls Doubtles fleshe and blood which possesse not as Paule saythe thee Kyngdom of God Quia carnalibus ad est zelus contentio ambulare secundum hominem Because flesshiynges ar ful of i. Cor. xv i Cor. iii. contētion stryfe to walke after mans doctryne ▪ Therfore say I that god hath not called vs by his holy Euangelion to determyne our fayth vpon the dreames of men for fayth is a perfecte gyfte al gyftes that are perfect good done come from god whych is perfyghte and therfore they are not to be establyshed vpon mē which ar without the grace of our heauenly father al vnperfect and synne but rather vpō goddes truthe For what a blyndenes were it good brethren to perswade our conscyens to know the mysteryes of gods truthe thinking that we possesse a veritie infallible whā we so opēly stickīg vnto the iudgemēts of earnall men blaspheme the truthe what greater blasphemye I pray you can there be more thā whā the opynions of mē which be for y● most part with the sperite of god more lyes fables shall out of the bosome of his creatures shutt out the truth of our moost hye god in whose lippes Dauid fayth there was neuer foundgile seale vp theyr eares lest thei shuld heare the comfortable embassage of peace whō Paule calleth in the epystel vnto Tim. profitable doctryne saying Euange lium gloria dei quod creditum est Timo. 1 mihi sana doctrina est The Euāgelions of thee glorie of God whyche is delyuered vnto me is an holesome doctryne And also vnto the Thessaloniās he wryteth Verbum accepistis a nobis non vt verbum hominē sed si Thessa 1. cut est Vere verbum dei that is to say Ye haue receaued of vs the word not as y● word of men but as it is in dede the word of god Agayn vnto Tite he wryteth thus encoraginge hym in his endeuor Verbū sanū irreprehensible loquere quod non blasphemetur omnia that is to say Titum 2. Speake the holesome faurelesse word which wyl not blaspheme at al. Now brethren derely beloued yf ye obey vnto the truthe Euen as Ezechiel was moued of god notwithstāding the stubbernes of the Israelites to preach teache this his word sharpely to reproue thē of theyr frowardnes in that they sawe hys wonderfull worke yet beleued not neyther tourned from theyr wyckednes to declare hys vnmesurable mercye that he wolde all to knowe and noo man to perysshe thoroughe erroure saythe Verba mea loqueris ad eos si forte audiant quiescant quoniam irritarores sunt That is to saye Ezeche 2 Thou shalt speake my wordes vnto thē that yf it wyl be they Ezech. ii may geue eare for they ar men that prouoke me Euen so moued by the sperit I wyl yf god be pleased set hys word before your eyes y● thereby you maye perceaue the mercye grace of our heauenly father that he is not wylling to se you perysshe thorowe thys your abhominable errour euen the word that is of power able to saue youre soule Cast away therfore thes mystes and cloudie phātasyes of carnal iudgemente as touching this word For god hath sayde my thoughtes are not your thoughtes nether yours ar myne And desyre hartelye with me that the holy on of Israell may opē your gates that the kyng of glory may enter in ther at to discusse by hys holye spirite the truth of thys youre doubte that your weake cōscyens may no longer wauer and be compelled to hange vpō imperfectiō But that you maye not only haue vnderstanding in thys but to seke hys glorye whych hath to al them that beleue the gospell reueled lyfe ii Tim i. immortalitie the power of Satan hell death beyng vaunquyshed yf you shal se for hys truth sake both confute youre errour breake in sonder thee basteliō whose walles ar built with vntēpered claye and therfore as a tottering wall muste come to nought Frayte not your hartes wyth disdayn willingly thorowe malice procuring your own destrucitō but as the word louīgly exhorteth you be meke and lowlye to heare thee worde of God that you Eccle v. maye vnderstande and brynge forth a wyse and true answere For euery worde of God is pure as the wyseman saythe and Prou xxx a shyld of defence to them that put theyr truste in hit For assure thy selfe that he cannot be of God whych preferreth the durtye dregges of mens braynes before goddes word for as Iohan sayth euery one that is of Iohan 19 God heareth the truth and euerye one that heareth truthe heareth god For my shepe heare my voyce and I knowe thē and they folow me nether shal any of them perysshe nor noo man shall take them out of my hande Ieremy the prophet because he wolde not haue vs seduced by anye fonde Imaginacion forbiddeth not only to Ierem. 23 heare those prophetes that prophesye theyr own dreames but also sayth in the voyce of oure heauenlye father Take hede Ierem 7 that ye herken not to councels which īdeuour to disceaue you and to do you no good Nowe yf you wyll trye your selues to be as ye wold be reported abyde in the word and then shal ye be partakers of y● promes that god hath made by hys worde that is ye shal know the truth and it shal make you fre for he Iohan 8 that is of God heareth his word THe disciple the fyrst Exodi 12 day of swete bread came vnto Christe sayinge where wilt thou that wee prepare for the the easter or passouer lābe to eate for it was accostumed amōgest y● Israelites that they y● fyrst moneth xiiii day of the same at nyght the houshold of thee Isralites shulde thorowe oute all theyr costes borders eate no leuened bread but vnleuened vntyl seuen dayes were clerely expired And further that in the daye of swete bread a lābe necessarely shuld be kylled whom they eate the nyght luke xxii Exodi xii before theyr delyueraunce out of bondage which being a perpetual sygne token of theyr deliueraūce was continuallye obserued among thē whych in verye dede was a shadowe and fygure of gods mercy fauoure toowardes hys creatures whā we were yet his enemies that lyke as they whych were sealed wyth the blood of the lābe were preserued from daungerous plages
for as moch as he hath so vnreuerentlye handeled thys bodye not according vnto hys worthines but vnkyndly robbed hym of hys honour whych is his as natiuelye as the bryghtenes is the son and as daungerous to be disceuered Quia ipse est glorie Hebre i splēdor figura substancia patris That is to saye For he is thee bryghtnes of the glory and the Image of the fathers substāce What is he therfore that wyll say Christes body to be inglorious lyns he is the brightnes of his fathers glorie for in the scripture it is called y● glorious day starre and therfore Peter knowing assuredly glory to belonge vnto thys body sayd Gloria 2. Pet. 3. Christo nunc in diē eternitatis That is to saye Glorye be to Christ now and euer Agayne Iohan not entending to wythdrawe any thynge frō thys body sayd Gloriam honorem virtutem dignus es accipere insecula apoca 4. seculorū That is to say Thou art worthy to haue glorye honoure power for euer Christ also hath sayd by the mouth of hys Euangelyste that who so honoureth not the sonne the same honourethe not thee father for thys cause verely hath god geuen al iudgement to hys son mathe 11 luke 10 Iohan. 5. that all men might honour the son euen as they honoured the father Syns then y● ye dreame christes natural body to be here presently ●n the Sacramēt why shal we not then fall down and worshyp it For yf at the name of Iesus al knyes shal bowe as sayth the scripture both in heauē and in yearth how moch more ought they to bowe yf they se hys body as ye say in the sacrament for thys we se euen amōg vs mortal creatures dayly in experience that whan the name of a prynce or emperour in any ciuile matters apperteyning to a cōmō weale is named amōg his subiectes they al vncouet theyr heades But whan the person or body of the kyng is presente they fall down vpō theyr knies and honoure him Howe moche more oughte we yf it were true as ye saye Whych as is a very lye in dede to fall downe worshyppe the euerlasting prynce immortal body of Christ Iesus But Luther hym selfe hath forbid the worshippyng of this body ergo he must of force eyther deny the bodely presens of christ not to be in the sacramēt or elles robbed the bodye of hys nature and dishonour the sperit of grace for glorye doth wyllingly folowe thys symple and innocent body of Christ because he humbled hym self to death for the sauegarde of hys as it becometh a good shepeherd wherof y● wysemā hath thus testified saying Gloriā precedet humilitas That Proue-15 is to saye Humilitie goeth before glyrye Towhom subscribeth the prophet in thys wyse saying Gloria dominum magna est quia Psa xviii Prou-15 excelsus dominus That is to saye ▪ Thee glorye of the Lorde is great because he is high ▪ For hys body now is a glorified body reuerētly to be worshypped of Christians Therfore to conclude it were very absurde and out of frame to saye that there is his bodi and deny him that that his body hath deserued of vs vnto whom belongeth thee kyngdom power and glory for euer and euer Amen Agayne Luther wold haue the letter to be symplye vnderstande wythout any interpretacion or troope that because Christe sayde Hocest corpus meum That is to say Thys is my body Therfore it is hys body Surely yf the wyl of God had refuced the interpretacion of hys worde than was he moch to blame to send hys hooly sperit to mynyster soch gyftes vnto men But who is he that accuseth the maiestie of god or reproueth hym in hys doyinges therfore they are not al fautlesse that reproueth the interpretacion whych agreeth wyth the wyll of God For yf ye stand vpon thys narowe ebbe that otherwyse than the letter there shulde be no interpretacion ye shuld not only accuse christ him self whych to hys discyples mystically speaking many thinges very hard for them to vnderstande accordīg to y● letter to make it playn vnto thē dyuerse times and oft expounded vnto them But also y● sperit of truthe for we rede that where as Mathew Marke the Euangelistes haue wrytten of thys Sacrament in this wyse Drynke hereof al thys is my bloud of the newe testamēt Luke and Paule are so bold by the same sperit to enterpret and make playner the same wordes saying this is the new testamēt in my bloude not that the sense differeth but too interpret thee wordes more playner to y● fleshe bloud which alwayes not led by y● speryt of God by false iudgemēt is a stōbling stock to hir self If thou by the same speryt hath manifestly declared the same body beyng now in glorye wyth hys eternal father not to he in the sacramēt but hathe by hys chosen mynister paul interpreted the wordes of the euāgelistes saying as ofte as ye eate of thys bread drynke of thys cup preache ye y● lordes death tyl he come why rebelleth Luther hys adherētes agaynst y● wil of god or why preferre they theyr Imaginaciōs before the the purpose of our heauenly father seyng that he vnsealed Paules lippes for this cause to preche this sayinge vnto the rude corinthiās the therby thei might vnderstād for what cōsideraciō this visible signe bread wyne was instituted of christ our sauiour namelye to preache thys inuisyble grace y● the breaking of Christes body shedinge of hys precious bloud hath pacified y● vengeance of hys father which was deuised agaynst Adam Iohan. ● ▪ his of spryng clēsed vs frō our synnes so the to thē the with assured affiance wtout wauerīg are planted in thys hys bodye Rom viii ther remayneth no dānatiō for he came to seke and saue that was loste that all that beleued ●uke ix in him shuld haue lyfe euerlastynge accordynge to the testy Iohan. 3. to the testymony of the prophet Oseas Thy dampnation o Israel came of thi self ▪ but thy saluacion of our lord Iesus christ Yf the letter good brethrē shulde be symple vnderstand Alas what shuld our carnal wysedō and dulle sences make of christ our mercy seate and lyuing sauiour whych dayly noryssheth vs wyth hys aboundant grace hath he not called hym selfe in the letter a dore a vyne and awaye wyth soche lyke phrases in the scripture ye truly I pray the thē good congregation Answere me Wherfore hathe he thus called hym self Because thou shuldest iudge him a material dore a vyne or waye no truelye wherfore than doubtlesse Osee 14 because thy mortal eye perceaueth that the propertie of a dore is to opē the waye into the mansyon place wythoute the dore nomā can enter dangerles Euen so it vouchsaued Christe by hys holy sperit to instructe the immortall eye of thy soule namely thy fayth that christ is the onelye dore that leadeth vs vnto
god is y● word the word is god And as god is an euerlastīg god wtout beginnyng without end euē so this word is a perpetual word endureth for euer For he hath sayd y● heauē earth shal perisshe come to ruynne but y● worde of y● lorde endureth for euer Wherfore as y● lord in this visible sacramentes hath preached vnto vs y● inuisible grace mercy fauour of his sperit euē so with his spiritual cōsolaciō vnsene with our flesheli eyes hath he cōfyrmed y● hope of our forefathers in the promyses of hys holy word by visyble signes or sacramētes As for an example it pleased our heuēly father to leaue vnto Abrahā his posteritie circūsitiō with certayn sacrifices in moyses law to be sacramētes tokēs by whō they shuld be led as it were by y● hād to Christ of al fleshe thou trusteth in him y● only sauiour That as the sacrifices of y● Iewes done with bloud wherwyth al thynges in the tēple was sprinkeled being a visyble sacramēt vnto theyr mortal eyes preached the inuisible grace of the promes y● Esaye prophesied namely that god wold send a lambe so pure innocēt symple into the earth that butter shuld not melt ī his mouth neyther yet he shuld be able to breake a rede whō hys wyl was to be slayne a satisfactorye perfyghte sacrifyce for mans transgressiō remyssion of his syns Euē so circūsytion was a visible sacramēt to cōfyrme thē in this inuisyble grace That god the father had prepared for thē an instrument to cut away y● froth corruptiō of Adā of thē al that issued out of hys loynes which instrumēt is Rom. iiii Christ the promysed seede to Abrahā in whome all nacyons be blessed Therfore as it is euydēt by the scripture theyr sacramētes were of equal force with ours sauing that theyrs preached vnto them the commynge of Christe and ours that christ is all ready come and is assended aboue the cloudes to geue saluacion vnto men but all accordynge to truth hath taught Iesus to be our peace offeryng and satisfaction Thus is marten Luthers opynyon wyth all hys scholers in this poynt chieffely reproued that yf the bodye of Christ shulde really be in the sacramēt of the alter ▪ as featly ye name it then were not the sacramentes of equal force But we only possesse thys Christe of whom theyr sacramentes testyfyed and not they consequētly that we only ar saued because we ar only pertakers of this body and not they for theyr sacramētes ledde vnto christ and our Sacrament is as ye saye Christ hym self O blasphemye most horrible that the precious bloude of Christe oure sauiour vnyuersallye shedde for all flesshe shall thus by youre mooste deuylysshe Imagynacyon be made insuffycyente Thynke you that truethe can thus be thus be outfaced of your heresye no it wyl cōdēpne your wickednes iustely proue you as ye ar vntrue in dede And for y● proffe of thys What meaneth the mercye seate to be placed vpō the arke y● two cherubins to be set vpon this mercy seate one agaynst another both loking down into the mercyseate But that our forefathers abrahā Isaac Iacob which slepte many a daye before christes incarnatiō by fayth assured themselues to be purifyed in the precious deth crosse of christ our sauiour of theyr wretchednes in him to haue fre remission so that ther by euydently it is declared that theyr sacramētes ours are of one force as touching theyr end they dyffer not for aswel theyr sacramentes as ours preache Christ crucifyed whych wyth the onely sacrifyce of hys body hath made al them perfecte for euer whom he hath sanctified That ye may therfore vnderstande this example of the lawe marke diligētly what it signifieth that thereby youre hartes maye be opened to beleue thee mooste sacred worde of God thee ioyefull tydynges of youre delyueraunce from deth thorowe Christ Iesus The arke fygured the law which withoute parcialitie condempnethe all flesshe for synne so that therby could no man be made ryghtuous nether yet safe from the vyalles of Goddes wrathefull indignacion whome he powred as a iuste rewarde vpon Adās dysobedyence for after that he hadde preuaricate thys lawe Eate of all y● frute wythin this garden only excepted the frute of knowledge of good euell straythforth wyth the appel he deuoured death and dampnacion and coulde noo longer be herbored vnder the plesant shadow of the fruteful trees of Eden but was bannysshed thee presens of y● lord his god with glistering swordes of flaminge fyer as a traytour most rebellious disobediēt agaynste hys law Now whā y● law beyng by nature an exacte iudge one y● vseth noo percialitye in rewarding euery one accordīg to his desertes had for syn dishereted Adam throwē hym into thys moost wretched vale of all mysery wher the curse of god with oute all resystaunce came vpon hys head he coulde not for shame seke frendshyp of the lawe ▪ whose straytenes he had tasted and so well knewe to abhorre hate and condempne synne for the lawe entreateth no man frēdely but hym which diligently obserueth all thing wryttē therin to whom it hath made thys promes that yf he shall doo all thynges conteyned therein he shall lyue in them and see good daies but yf he breake this law and let the couenauntes therof be vndone then wyll the Lorde beuyse agaynste hym thys plages followynge for the abbreache thereof he wyll vysyte hym shortely with feuers swellinges which shal destroy y● eyes ●etif xvi●● and xxvi Ez●● xviii Deut● 28. consume away the hart y● is to say the soule which hath sinned against this law shal dye y● deth Adā therfore for asmoche as he dysobeyed the statutes of thys lawe was nowe ouerwhelmed wyth deathe and darkenes hauynge no frynde that wolde or coulde be found that was able to bruste thee intollerable and mooste paynefull yocke of thee lawe whych hadde so greuouslye wounded his conscyēce vntyll soche tyme that God of his mere benygnytye not wylling that the adueysarye shuld possesse the creature whom he had made to magnifye hys name spared not hys onely begotten sonne Iesus Christe to make hym partaker of oure vyle flesshe and all naturall infyrmyties therof synne excepte that by hys gloryous death and resurrectyon he myghte treade hym vnder fote which hadde power ouer deathe and delyuer them that sate in darkenes in thee shadowe of death from this terryble captyuyte and bynde vp the woundes of Adam and hys posteritie because therfore that the lawe by the meane of disobedience hadde couered all mankynde wyth dampnation he came as a lambe moost innocente and by hys obedience vnto the death of the crosse he exempted not onely al men from the cursse of the lawe but also he couered them wythe saluacyon that wythout wauerynge trusted in hym and therefore he is called the mediator of God and mā in thee holye scripture because he
beyng bothe God and man not onely satisfied the lawe but also mollyfyed the anger of God hys father conceyued agaynste Adam for thee trangressyon of the law for it was not one nature I meane man that was able and of power too obserue thys law of hys proper strēgth syns that the lawe hathe confoūded synne from the begynning vnder whō Adam an al fleshe that issued oute of hys loynes was shutte in but of necessitie there must some soch one be founde whych beyng coupled together two natures wythout spot of synne shuld satisfye for synne please god for trāsgressiō Mercy therfore pytyfully lamēting the fal of Adam and very Loth to see thee Image of God thus bondaged to death by the subtyll entycemente of thee cruell serpente and an outcaste by the lawe for asmoche as it perceaued in earthe thee impotencye of fleshe and bloud how weake vnable it was to breake thys serpentes head it anoynted euē Christe Iesus to preache good tydynges vnto thee poore healynge vppe the woūded hartes and delyuer thee captyues frō Esaye 61 deth destroyng that had power ouer death that mākynd might be made a ryghtuous planting of the Lorde for hym to reioyse in Christ therfore nothinge rebellious vnto the wyl of hys father who thorow hys fauourable mercy had apoynted hym a sauiour before the foūdaciō of the world were leyed came and was incarnate for our sake subiected vnto all oure myseryes wythoute synne that by the sacrifyce of hys most precious body myght become a refuge and bastiliō vnto al faythfull penitent synners that beleued in him so sure and stronge that the deuyce of the lawe shuld not hurt them that were marked wythe hys bloude neyther yet the locustes whom the starre let out of the botomles pyt shuld worke theyr commyssyō vpon them nor spue out the deuysed vengeaunce of thee God of Iacob agaynst Apoca ix them which he hath deuised to fall vpon al fleshe that hadde not the seale of this lambe in theyr fore headdes Therfore is he called in y● holy scripture our mercyseat for asmoch as all they that beleue in hym are defended by hys bloudsheddynge Nowe is christe become oure peace offering and perfect sacryfyce our mediator and onlye aduocate whych hath delyuered vs from vnder the lawe and graffed vs in lybertye and grace beynge so fyrmely stable a mersyate that he not onely standeth betwene vs and the lawe but also assureth the Cherubyns of an euerlastyng seate whych neuer shal decaye because they haue hooped in hym for these Cherubyns sat face to face vpon the mercyseate sygnyfyeth the fathers and theyr ofspryng that haue slept from the creacion of the world vntyl the mooste gloryous death of christe Iesus And all these that shall slepe tyll the apperaunce of the sonne of man in hys glorye at the consummation And theyr lokynge downe into thee mercyseat sygnifieth the confessyon of theyr fayth that they in hym are both holye and ryghtuouse for asmoch as vnfaynedly they beleued that that the prophetes haue testyfyed that as ●e●u 13 many as trust in him shal haue remissiō of theyr syn for ther is no helth in any other nether is ther any other name geuen vnder heuē vnto mē wherby they myght be saued but only y● name of Iesu Christ In conclusion the fathers we hooly cleue vnto this christ for asmoche as in him we haue life euerlasting without hym ther cā come no saluaciō vnto mē for he is y● geuer thereof as wytnessethe hys owne sperit saying Ego do vitā ouibus meis That is to say I geue lyfe to my shepe Wherfore paul to declare that the fathers which slepe in y● lord to haue eatē y● same body haue dronke of the same cup which is preached vnto vs in thys Sacramente whereof we also are partakers sayeth we haue al drōke of one spyrytuall rocke and ar partakers of one bread by whō we ar made one body Et hic erat ille panis qui de celo descēdit ex quo Si quis ederit viuet in aeternum That is to saye And this was that bread that came from heauen wherof yf any mā shal eate he shall lyue for euer Whyche is the head of the faythfull congregacion Euen Christ the mediator betwene god and mā in whom as many as faythfully beleue ar buryed from theyr synnes and rysen agayne wyth hym in newnes of lyfe and he that doubte the not thys but wythe an assured affyaunce hopeth thereafter hathe alreadye eaten hys body and dronke hys bloude and hath in hym lyfe euerlastynge Contrarye he that beleueth not the mooste sacred and eternall Testament sanctifyed in hys most precious bloude but castethe it behynde hys backe as a word doubteful and not to bee trusted let hym eate thys sacrament fyue thousand tymes where in ye fayne more lyke infydels thā faythful christians the body of christ our sauiour to be conteyned really it shall asmoche auaylle hym to saluatyon as a dyrgies peny or a masse of requiem for it is not thee sacramentall eatynge that geueth the saluation but to beleue goddes worde that is the sauegarde of the soule neyther is it the Sacramental eatynge that condempnethe thy soule but the vnbeliefe of gods word couereth the wythe death For the eatynge of the Sacrament wythout fayth in the promesse aduexet there vnto profytethe nothyng but to eate the sacramente and stedfastlye to beleue the promes he receaueth not only the Sacrament worthelye but hath also lyfe euerlastynge not for eatynge the Sacramēt but because he beleueth in hym whom the sacrament fygureth who is lyfe euerlastynge as Iohan wytnesseth sayinge God hath geuen vs lyfe euerlasting and thys lyfe is in hys son he that hathe the sonne hath lyfe and he that hathe not the sonne of God hathe not lyfe in hym Wherfore to eate thys Sacrament i Ioh v. reuerently accordynge to the holye scripture is in breakynge of the breade to preache vnto our conscyence the lordes deathe by whom we are sealed vnto redemption And in drinkyng of the cuppe that is in obeyng to hys worde to haue remyssyon of all oure iniquities and lyfe euerlastīg Now good brethren because I wyll not be tedious I hartelye desyre you in the Lord Iesus yf by hys death bloudshedinge ye haue receyued the hope of saluacyon do also requyre you not as one hauyng any auctorytye of hym self but as an instrument nowstered by the louynge kindnes of god to cal you from your heresye to consyder the Embacetour hye prest of our professiō christ Iesus beyng y● brightnes of gods glory the very Image of his substāce bearyng vp al thinges with y● word of his power how he hath in his own person purged our synnes is set on the righthād of the maiestie on hye being euē as moch more excellēt thē y● angels also howe he hath sanctified the testamēt in his precious bloud to the cōfortable helth