onlye to burden weakelinges wyth errours dampnable but also to greue yâ holy spirite of god thorow our vayn dreames or ImaginaÌcioÌs beleuiÌge creatures before the creator wherefore good brethren dyligeÌtly 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 porcyoÌ 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 yâ lyke as you whyche entende to leue in goddes feare haue sought a redemye for the imperfectyon of yâ 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 sacrameÌt 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 froÌ wycked meÌ that they ouerthrowe theÌ not For whan ye sought a phecision to ease your sycke flesshe to dischardge you of a carefull burdeÌ paynful yocke that a law papistical had layed vpoÌ your necke you councelled not thee chyldreÌ of the world were they neuer so famous no not marten Luther whoÌ to be nothing elles of theÌ self but vanitie lyes the prophete beareth you witnesse saying Man is vpon the waughtes lyghter thaÌ vanitie it selfe And in another place All meÌ ar lyars but you councelled him whoÌ you knew could not lye because it is truthe it selfe condeÌpneth lyars saying I wyl destroy all them Psalm v yâ speake lyes therfore you were sure that yâ libertie which ye now possesse was good because he grauÌted it that could not be reproued Nowe moche more ought ye for the disceate that troubleth your soule namely false iudgemeÌt erroure which is the best part of you vnto whoÌ your bodi must both obey and serue not to sticke to flesh blood which by vngodly lyuiÌg ar robbed of true iudgement in the misterye of goddes truth but as yâ sperit being the best parte of youre bodye who beyng lyghtened your body caÌ perseuer in darkenes Euen so goo ye vnto him which is moost chiefeste myghty in operacioÌ able to make yâ blind to see the deffe to heare the doÌ me to speke to heale the wouÌdes 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 whaÌ he begaÌ 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 leueÌ being but litle in quaÌtitie 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 yâ sperite to the iudgemeÌt of meÌ call rather to your remembraunce that as the potter excedeth the pot the workemaÌ the worke thee creator thee creature Euen so the wysdoÌ of god our creator not only ours but luthers also excedeth our wysdo Luthers too Whose folyshnes is more wyser than the wysdom of meÌ 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 yâ power of god i Corin i. vnto saluacyon to all theÌ that beleue it And who so denyethe Iohan iii it he is already condeÌpned 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 deliueraÌce 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 conscieÌce according to theyr opinioÌ polluting our faith whom hathe chosen to be his spouse with yâ adulterynne dregges of carnall wysdoÌ whoÌ 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 whoÌ god wyl declare the se mysteryes that are aboue yâ 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 coÌmunicate 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 wouÌdes of the anointed sauiour to this witnessing yâ 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 yâ 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 iÌ his sauiÌg helth therfore shalt thou not be defeÌded of hym But vnto yâ apostels whych in faythe were moued to him he sayd with his own mouth It is geuen vnto you to know yâ secretes misteries of the gospel Why because ye haue not takeÌ yâ wysdoÌ of meÌ to be your scholemaster but by a symple hart forsaking syn haue takeÌ the sperite of god to be your guyde As for an example what scholemaster had Nathaniel whaÌ at yâ 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 coÌfesse Christ to be the sonne of yâ lyuing god coÌtrary to the opinion of fleshe bloud sondrye wayes Prophesyinge of hym Doubteles men taughte them not
both body and soule to be nomore vnder the banners of deathe but of lyfe and saluacion at this hys last supper whan the tokeÌ of this body ly delyueraunce shuld be eaten which was but the sygnificatioÌ of thys lambe that was nowe present amonge them by whose death al maÌkynd shuld be lowsed from vtter darkenes vnqueÌcheable fyer to satisfie this mysterye to make it euydent he toke bread after he had geueÌ 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 testameÌt whiche shal be shed for many in the remissioÌ 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 tyrauÌt that it vouchsaued him to establyshe it wyth thys sygne or token for a memoriall of hys grace towardes theÌ being yet not takeÌ out of the cheynes of darkenes than whan soeuer the deuyll assaulted them captyuating theyr wyttes with sensualitie to make theÌ forget the lorde that the wytnes of his benignite shulde alwayes accuse theyr ingratitude moue theÌ to repeÌt 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 thaÌ a bodyly deliueraunce from a bodely tyraunt namely the delyuerauÌce from eternal dampnacion the kyngdom of darkenes thaÌ whansoeuer the ramping lyon Sathan seketh to deuour our soules by the entiâarg vnto syn and desperacion we by this holy sacrameÌt ar put in remeÌbrauÌce that our sauiour Christ was the promysed sede of the womaÌ 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 yâ sygne appointed to coÌtinue tyl the euerlastinge sauiour euen Christe our laÌbe came to preache the deliuerauÌce of theyr body froÌ the paynefull seruitude of the Egiptians Euen so this bread wyne is the sacrament appointed by christ to preach his most precious death our redemptioÌ tyl he come to iudge the quicke and yâ dead And therfore good brethren after the immolacion of Christe Iesus our passouer laÌbe the Israelites sygne ceassed because the innoceÌt 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 ouâ 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 redemptioÌ that is in christe Iesus thorough whoÌ the terrible vengeaunce of god is passed ouer vs and wee sealed into redeÌptyon 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 coÌplacui 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 EueÌ 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 begotteÌ sonne Iesus in the shape of synfull flesshe beyng wtout syn to coÌdempne syn in the fleshe to coÌquere death for theyr sake that of a pure loue trusted in hiÌ eueÌ yâ 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 froÌ death exhibited playnely before they eyes that that followed namely hys passion and the coÌforte of the same saying Take eate this is my bodye whych shal be geuen for you do this in remeÌbraunce of me That is to saye euen as ye se this bread broken for the coÌfort of your outward maÌ and thys wyne dronke for the coÌsolatioÌ of the same being so necessary yâ wythout it your outward maÌ 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 eueÌ as surely as ye behold the brekyng hereof and know kyng hereof and know that ye haue receyued hit so sureli shal be crucified reÌt and brokeÌ 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 maÌ whom god hated for synne for to reconcyle it to thee fathers fauour agayn to defend it froÌ death eternal Therfore for asmoch as by necessitie we are enforced dayly to coÌfort 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 whaÌ soeuer our sperit beginneth to faynte for hoÌger that it behoueth vs to breake thys bread drynke thys wyne in the remembraunce of christes death and of hys comfortable testameÌte 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 accordiÌg as yâ bread was brokeÌ Paul therfore iÌstructed by yâ sperit of god to vnderstaÌd this misterie sayde yâ 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 yâ cup he sayd thys is yâ new testameÌt in my bloud as ofte as ye eate of this bread and drinke of this cup ye shall preache yâ 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 êsonal bodye amoÌges you but paule assuredly taught by yâ holy ghost the this was
not yâ body but the sacrameÌt of yâ body therfore he sayd as oft as ye eate drynke of this bread wyne ye shal preache his deth whych is exalted aboue yâ cloudes tyl he come agayn for he is departed hens to be oure attorney before the trone of Maiestye of the of the which departure the scripture beareth vs wytnes spokeÌ by hys own mouth saying Vado ad patrem paraturus vobis locum that is to saye I go to my father to prepare you a place And agayn VeritateÌ dico expedit vobis vt abeam Si non abiero coÌsolator ille non veniet ad vos Sin abiero mitta ad vos that is to saye I say for truth It is nedeful that I go hence yf I goo not hence that comforter shall not come vnto you but yf I go hence I wil send him vnto you Whyche sperite is not sente to cloke our wyckednes or to suffer vs to dwel in darkenes and in errour but as Iohan sayth to reproue the worlde of syn of vnryghtuousnes and of iudgement De peccato quia non credidit Ioh viii in me De iustitia quia ad patrem vado post hac non videbitis me De iudicio quia princeps huius mundi iam iudicatus est That is to saye Of syn because it beleued not in me Of iustice because I go to my father after thys you shall not see me Of iudgemeÌt because the prince of this world is now iudged And therfore sayth christ I haue manye thynges to tell you but ye are as yet vnable to beare them awaye But I go vnto my father whych hath sent me that according to my promes I may send you the sperit of truth which shal without doubte leade you into all truthe to do the wyll of my father The sperite receaued Paule whan his eyes were opened Whyche moued hym to testyfye in thys wyse of our mediator saying Christ is the bishop of our soules which wyth an oblation of hys owne Hebre. 10 precious body hath offered vp hym selfe ones for all on the altare of yâ crosse wheron he hath made theÌ perfecte for euer whoÌ he hath sanctified beyng soche an hygh byshoppe whych hath gone thorowe the heauens and sytteth on the right hand of the trone of Maiestie there beyng the admynystrator of the euerlasting tabernacle whom god hath made and not maÌ Whose sperite hath taught paule thys doctrine that so farre differeth from yours Did not the sperit of god whom christe promysed to lede al his in al truth Who taught you then this doctryne that thus rebellethe agaynste truthe the contrarye vnto thee truth Which is a lye of whom the deuyll is father as wytnesseth the scripture Come hether all ye ⪠that so stoutlye stande in this Lutherian errour and reproue as ye are shameles thee sperit of truth which speaketh in Paule Debate the matter with him Trye your selues as ye most fondely endeuor to be more wyser than the sperite of God which hath manifest sayd that christ sytteth on the ryght hande of the trone of maiestie to be an aduocate for mannes imperfection you saye that his bodye is in the sacrament vnder forme of breade flesshe and bloud euen as he was borne of the byrgyn Marye O good brethren hit wolde pytye anye Christian hart to see how with out shame ye goo about wythe your deuylyshe sophistrye and deceauable dreames to dysorder the workes of thee lyuynge god who hath coÌmaunded hys sonne to sytte vpon hys ryghthand according to the testimonies of the prophet Dauid sayinge Dixit dominê° domino meo sede a dextris meis donec posuero inimicos tuos scabellum pedum tuorum that is to say The lord sayd vnto my Lorde syt at my ryght hande vntyl I shal make thyne enemies thy fote stole Alas what meane you thus willinglye to reioyse in darkenes syns gods word beyng yâ lyght of our feete hath opeÌly shewed vs that no iote of the law or testymonyes of yâ êphetes shuld escape vndone in christ the end mathe v of the lawe prophetes whose mouthes were not open to speake thinges in vayne wherfore syns theyr testimonies ar true whych of necessytie must be fulfylled by Christ for asmoch as god had so ordeyned hit howe dare ye agayne saye the sperite of truth whych affyrmeth hym not only to be ther personallye on the right hand of his father but also hathe appoynted hym to come agayn in the confyrmation of the hole worlde euen in the same from that he departed to gather the corne into the barne burne the chaffe wyth vnquencheable fyere and yet saye you that he is here in the sacrament horribly wyth your lyes blasphemyng the sacred Testament sanctifyinge in the bloud of thee lambe beynge the lawe in dede whom he hath delyuered vnto his people to directe them in theyr waye to perfectioÌ nomore wrytten in the table of stone but in hys beloued teÌple the symple hartes of the faythfull as he hym selfe affyrmeth sayinge I wyl geue my lawes Hebre 8 in theyr mynde in theyr hertes wyl I wryte them I wylbe theyr god and they shall be my people euen this law vnadvisedly as I suppose ye despyce and frowardly deny this truth whom the sperit of truth hathe therin wrytten beyng sealed with the precious blood of christ Iesus but it is manyfeste in thee scripture that he whych dispyseth Moyses lawe dyeth without mercye vnder twoo or thre wytnesses Of how moch more sorer punyshment suppose ye shal he be counted worthy whyche treadeth vnder fote the sonne of god counteth the bloud Hebre 10. of the newe testament whereby we are sanctified and vngodly thing and doth dishonour the sperit of grace Alas what dishonour can ther be more to the most hiest that of mercy and of faythfulnes hathe sende vnto vs selye wretches his holy sperite to guide the starne of oure sences yâ at no tyme they shuld fal vpon the daÌgerous rockes of erroure and false doctryne than lytle regardyng his mercyful kindnes not only to speake manyfeste heresye agaynste this truth but also moost arrogantly to iudge our weake sperite able to confounde the wysedom of God mynistered vnto vs by hys blessed worde and mooste stoutlye dysdayne to be ruled thereby ⪠Coulde a shyppe beynge tossed hether and hether thether in the teÌpestuous sea ready of yâ vnmercyfull water to be ouerwhelmed be scotfre froÌ danger yf yâ rude and vnlerned marynors shuld agayn say the wysdom of theyr pilate vnto whoÌ god hath reueled the craft polycye through his gracious ayde to leade her from perels No truly Verely nomore is your wysdoÌ able in these troubelous opynyons or disceatfull gynnes of Sathan where wyth he purposethe to ouerthrowe the shyppe of youre vnderstaÌding to rule her dangerles yf ye agayn say the wisdom of your lodesmaÌ or sterer whom God by hys almyghtye power hath instructed to leade you froÌ errour to knowledge from
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 spleÌdor figura substancia patris That is to saye For he is thee bryghtnes of the glory and the Image of the fathers substaÌce 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 yâ glorious day starre and therfore Peter knowing assuredly glory to belonge vnto thys body sayd Gloria 2. Pet. 3. Christo nunc in dieÌ eternitatis That is to saye Glorye be to Christ now and euer Agayne Iohan not entending to wythdrawe any thynge froÌ thys body sayd Gloriam honorem virtutem dignus es accipere insecula apoca 4. seculoruÌ 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 yâ ye dreame christes natural body to be here presently ân the SacrameÌt 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 heaueÌ 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 amoÌg vs mortal creatures dayly in experience that whan the name of a prynce or emperour in any ciuile matters apperteyning to a coÌmoÌ weale is named amoÌg his subiectes they al vncouet theyr heades But whan the person or body of the kyng is presente they fall down vpoÌ 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 sacrameÌt 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 yâ wysemaÌ hath thus testified saying GloriaÌ 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 reuereÌtly 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 accordiÌg to yâ letter to make it playn vnto theÌ dyuerse times and oft expounded vnto them But also yâ 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 testameÌt Luke and Paule are so bold by the same sperit to enterpret and make playner the same wordes saying this is the new testameÌt in my bloude not that the sense differeth but too interpret thee wordes more playner to yâ fleshe bloud which alwayes not led by yâ speryt of God by false iudgemeÌt is a stoÌbling 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 sacrameÌt but hathe by hys chosen mynister paul interpreted the wordes of the euaÌgelistes saying as ofte as ye eate of thys bread drynke of thys cup preache ye yâ lordes death tyl he come why rebelleth Luther hys adhereÌtes agaynst yâ wil of god or why preferre they theyr ImaginacioÌs before the the purpose of our heauenly father seyng that he vnsealed Paules lippes for this cause to preche this sayinge vnto the rude corinthiaÌs the therby thei might vnderstaÌd for what coÌsideracioÌ this visible signe bread wyne was instituted of christ our sauiour namelye to preache thys inuisyble grace yâ the breaking of Christes body shedinge of hys precious bloud hath pacified yâ vengeance of hys father which was deuised agaynst Adam Iohan. â ⪠his of spryng cleÌsed vs froÌ our synnes so the to theÌ the with assured affiance wtout waueriÌg are planted in thys hys bodye Rom viii ther remayneth no daÌnatioÌ for he came to seke and saue that was loste that all that beleued âuke 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 brethreÌ shulde be symple vnderstand Alas what shuld our carnal wysedoÌ 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 theÌ 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 opeÌ the waye into the mansyon place wythoute the dore nomaÌ 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
was stoleÌ awaye by hys discyples in thee night but bicause they were vnable to proue hys body to be in theyr possessioÌ therfore they fyed theÌ with largition to bleare the peoples eyes that they myght neuer se but styl staÌd in vnbeliefe EueÌ so you with might mayn haue endeuoured to saue theyr eyes from the lighte of goddes worde leste paraduenture they myght happely see condeÌpne 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 dysmeÌbring 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 redeÌption also being perfect became the cause of euerlastiÌg saluatioÌ vnto al theÌ 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 euerlastiÌg to theÌ that trust in hym but also is become the entrye of the eternal kyngdom of endles tranquillitie the place dayly receaued of theÌ that ar santified in him for here on staÌdeth the lawe thee prophetes Wherfore whaÌ soeuer ye breake thys bread eate it wherwyth ye assure your coÌsciens 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 euerlastiÌg He is turned into the immortal incorruptyble and impassyble substaunce of soche a faythfull soule and wythout dout continually norysheth it QuicuÌque ergo paneÌ hunc coÌmederit ex nouo testamento in sanguine suo saÌctificatio hoc exhanserit morte noÌ morietur sed viuent in aeternum That is to saye Who soeuer therfore shal eate thys bread shal drynke of thys newe testameÌt sanctifyed in hys bloud yâ 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 euerlastiÌg What dullard is ther that perteyneth not the eatyng of thys bodye fayth in hys bloud shediÌg 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 yâ 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 strauÌge lerninge comberous doctryne which I feare me wolde sone come to passe yf yâ wordes of our redemer shulde carnally according to the letter be vnderstand but Christ calleth hym selfe both helth lyfe to al theÌ that trust in the coÌsummate sacrifice of hys body ones offered for al synne vnto them wil Hebre. ix apeare agayn without syn vnto saluation sendinge vnto theÌ by hys bouÌtuous 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 kyngdoÌ of hys father wyth whoÌ 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 euÌ 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 vpoÌ the crosse is called therfore thee dryncke most helthful and necessarie of our soule wtout whoÌ our soule could not haue bene saued but in this doctryne of the sperit of truth is fouÌd no traÌsubstaÌciation into bread nor wyne nether yet a personal body therfore ye must nedes graÌt al though it before agaiÌst your wylles that your Imaginacion cometh of your selues and not of god therfore it must be vntrue NaÌ oiÌs homo mendax deus verus est in cuius labiis nuÌcquaÌ 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 brethreÌ yet ones agayn pacieÌtly suffer me to aske you a litle questioÌ yâ knowlege of whoÌ caÌ by no meanes hinder you êffer you it may to discerne your grief be healed by the gospel Haue ye forgotteÌ good brethreÌ how that our sauiour christe in his perigrinacioÌ in yâ erth to certify his faithful disciples of yâ wil of his father of his fauour towardes theÌ in that he had sent yâ êmised saluacioÌ to al theÌ yâ wold receaue hiÌ beleue iÌ his name left if sacrameÌtes to preache his pÌcious deth yâ lauacre of our soules by whoÌ alone we were purged froÌ syns nameli baptyme yâ sacrameÌt of his body for this case only yâ we alwayes shuld haue before our eyes and firmely print in our hartes his deth passioÌ by whom we were sealed into redeÌption noo more vnder the daÌger of yâ law whych offered vnto our coÌscieÌs for traÌsgressioÌ nothing but daÌpnatyoÌ but vnder libertie grace leste paradueÌture yâ raÌping lyoÌ whiche buseli seketh our destructioÌ shuld at any tyme snatche this christ out of our remeÌbrauÌce 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 thiÌges he made theÌ of whoÌ we haue in this our mortal lyfe soch necessarie vse yâ wtout theÌ we cannot susteyne our mortal bodies nameli water bread whereby he shewed vs that as oft as we soughte by this outward
spiritual reioysinge of al these yâ couet yâ immutable or euerlastyng heritage attayned by christ for theÌ whoÌ stedfaste fayth in his bloud hath made yâ adoptiue heyres of god in the whych testameÌt ye may euydeÌtly perceaue yf the burden of syn hath not seduced you froÌ yâ grace of god how this adulterian lerning I wold saye Lutherian doctryne is reproued therby beinge the promysed sperite of truth sent of god to the coÌsolation of theÌ that trust in his name the dispicing of whoÌ killeth the soules drawing vpoÌ theÌ the curses of god hys hateful vengeaunce as is manyfest in the holy scripture spoken both in the lawe and by the holy prophetes for what a grieffe was it vnto Moyses whan the chyldren of Israel wolde not heare hym neyther beleue the mâssiage from thee Lorde theyr God whych he brought thynke you that it petyed hym not to se the worde of hys maiestie in so litle regarde yea trulye but howe moche more shall it greue thee lyuynge God whych of fauour humbled his onely sonne christ Iesus vnto death for the sauegarde of maÌkynd to se the blessed Testament of hys kyndnes towardes vs and moost heaueÌly speryt so lytle estemed pronuÌced by hym whych far excedeth Moyses in worthynes and honour euen Iesus Christ Thinke you that he ⪠caÌ suffer truth thus to loose his honour and be euel entreated at the handes of flesshe bloud no truly he can for it abhorreth hys nature therfore he withdraweth not his indignacioÌ but suffereth it roote theÌ out of the earth that dispyse it And to thys deareth the Prophete Esay iiââ Esaye wytnes sayinge Because they haue offended the law chauÌged the ordynaunce made the euerlasting TestameÌt of none effecte Therfore shal yâ curse deuoure the earth for they that dwel theron haue synned kyndled the wrath of the holye one of Israel which shal so smyte the hylles that yâ karcases of the vngodly shal lye in yâ strete for because thei haue neglected this worde sayth Ieremye the Lord wyl send vpon the sword honger pestileÌs for he hath already prepared hym self agaiÌst Ierem 29 theÌ to battaile set vp yâ power of his voyce to declare hys terrible arme with his angry couÌtenance yea the flamme of the consumyng fyer whom he hath made both large wide and depe the noryshing wherof is wodde innumerable whoÌ the breath of the almyghtyest shal kyndle as Esay 30 a smatche of brymstone what moued the lorde to threaten the vngodlye that he wolde make heaueÌ vnto them as Iron and the earth as brasse that it shuld not bryng forth her encrease to theyr sustentacion thee dispysyng of hys worde what prouoked hym to sende wylde beastes to deuoure them make wayst theyr landes the despysynge of hys worde what caused him to to send a sword a consuming pestylens vpon thee stubburne to auenge hys TestameÌt the coÌtempt of it what drewe the woÌderfull plage of penure vpon them so that they eate the fleshe of theyr sonnes and doughters and causeth the soule of the lorde to abhorre them The despysyng of goddes word wherfore as Paule sayth we ought to geue the more hede vnto thynges whych we haue herde lest we perysshe for yf the worde whyche was spoken by angels was stedfast euery trangression disobediens receaued a iust recompence how shal we escape yf we despyse so great a saluacioÌ whiche after it was begonne of the Lorde hym selfe to be preached was coÌfyrmed vpoÌ vs by theÌ yâ herd it god heariÌg witnes thervnto wythe tokens wonders diuerse powers gyftes of the holy ghoste accordynge to hys owne wyl forget not good brethers how sore yâ lorde was but to reueng the disobedieÌs of the cruel Pharao the wonderful plages that his soule had dyuised agaynste hym soo heynous they were intollerable that yâ poore beastes of the fylde fysshes of the see yea the hole land was layd wast became a wyldernes for yâ syn of thys kynge Egypt most horrible in yâ syght of god namely the despycynge of hys worde Cal to your remeÌbraunce the continuall captiuytie most fylthy deth that happened to passure the son of Emmerchief in the house of yâ lorde for the contempt of gods word Ierem xx preached of Ieremy the lordes Prophete where Iosyas Iconias the false prophet Hanaânas which wyth soch vyolence reproued the prophet cast the word of the lord behynde theyr backes preserued froÌ perell no truely for the lord coÌmaunded the earth by the mouthe of hys prophet that theyr names shuld be wrytteÌ among the outlawes that in theyr life they might haue no prosperite that none of theyr seede shuld be so happy as to syt vpoÌ the leate of dauid or beare rule in Iuda but shulde most shamefully dye amoÌg the Babylonians Syns therfore god of his mere benignite hath left in hys most blessed word yâ intreature of soch rebellions the hath so frowardli despised their own saluacion wyllingly for sakeÌ theyr lord creator in that they haue presumptuously set yâ wytles Imaginacion of dust ashes to contempne the wysdoÌ of the god of Iacob the creator of the whole world in whose haÌdes standeth the borders coostes therof to rule it as his moste godly wyll is only for loue sake that we therof shuldbe nor tered take a dissiplyne not to coÌmyt any soch offence against Christ our sauiour lest as they came to naught so we perysshe in our giltines Turne therfore good brethreÌ froÌ your stubburnes resyst not hys holy word whych is of power so myghty strong that he is able wyth the breath therof to coÌsume you as lyghtly as fyer dothe drye kyckes or stubble but rent and teare your hartes dayly bewayle your syn magnifieng the liuinge God thorowe your aduocate mediator Iesus christ that hys longe sufferance whiche loueth not to see your destruction but rather that ye repent and lyue hath so long wythhold the violent arme wrathful displeasure of our heauenly father from you that sodayn destructioÌ had not deuoured you in your wyckednes suffer not this hys mercyfull fauoure to cause you to be more careles than the foules of the ayre for the storke knowethe hys apyoynted tyme the Turtyl the swalowe and thee crane coÌsyder the tyme of theyr trauell shulde not then the people of God both know feare yâ tyme of the lordes vengeauÌce Now therfore yf ye wylbe thee shepe of hys pasture and bee be fed of hys pleÌteousnes hardeÌ not your hartes as the heddi people dyd in yâ wyldernes prouokynge thorowe your disobediens the God of al mekenes in hys heauy displeasure to swere vnto you as he dyd vnto them whych there were ouerthrowen for theyr synnes ye shal not enter into my reste but gentyllye heare the voyce of your sheperde as is thee prophecie of hys chosen shepe so louingly speakynge thus vnto your conscience Chyldren yf ye wyll receaue my wordes kepe my coÌmauÌdementes theÌ shal you vnderstaÌd the feare of the lord fynd out the knowledge of god theÌ shalt thou vnderstand rightuousnes iudgement equitie and euery good pathe for therby wysedoÌ entereth into your hartes who Proue ii by counsel vnderstaÌding preserueth you froÌ the euyl way froÌ the maÌ that speaketh froward thynges And therfore the prophet dauid saythe Blessed is yâ maÌ whych seketh after the testymonyes of the lord diligently obeyeth the word of god whom he hath sente to heale them to Psal 17 delyuer theÌ froÌ destructioÌ that delyghteth therin To this staf dyd AbrahaÌ al hys posteritie than were sanctified in the promysed seede euen Christ Iesus leue vnto in al aduersytye and neuer were dysceaued of theyr hope nor forsakeÌ of the lorde in tyme of trouble for thys worde causeth a fountayne of lyuing water to flowe out of theyr bellyes that trust therin for this haue many taysted of mockynges scorgynges of bondes of of prysonment were stoned were hewen a sonder were teÌpted were stayne wythe thee sworde And these all thorowe faythe in thys eternall testament attayned in this lyfe not only a good report but haue receyued yâ promes of the word life euerlastiÌg Wherfore denye synne and all vngodlynes wythout doute ye shall not onely haue the vnderstanding of thys word wherby ye shal be able to vanquishe all assaultes of our mortal enemye the deuyll but also shal be able by it to dyscerne this your wycked errour and condempne it wyth a pure hart magnifye the truth of our heaueÌly father whych thorowe hys sonne Christe oure lorde hath perdoned al oure synnes and in hym geuen all them that faythfully beleue the breakynge of hys precious bodye and mooste gloryous bloudsheddyng vpon the crosse to be the perfyghte sacryfyce of oure redemptyon and the onlye attonemente betwene God the father and mannes consciences thee importyble crowne of euerlastynge glorye wythe hym to reioyse in thee heauenly Kyngdome contynuallye and thys is thee true and infallyble eatynge of hys body and brynkynge of hys mooste precyous bloude thee endeles comforte of oure soules whyche wyll neuer suffer them to see death neyther corruption but to be incorruptible and of the same immortall substaunce that christ oure sauyoure is not wythstanding Luthers errour whom he hath alreadye condempned wyth the promysed brethe of hys mouth namelye the sperit of truth whom he promysed all hys faytheful to leade them into all truth beyng the Testament sanctifyed in hys precious bloud the soule only effecte of our redemptyon ¶ Wherfore the God of peace that brought agayn froÌ the dead our lord Iesus Christ yâ greate sheperde of the shepe thorowe yâ bloud of the euerlastynge testamente make you perfecte in all good workes to doo hys wyl workynge in you that whyche is pleasaunt in hys syght thorowe Iesus Christ our lord to whom be prayse honour glorye foreuer and euer Lette all people saye Amen Amen ¶ God saue the Kynge â Grace be wyth you ¶ Yours as charytye byndeth T. C ¶ Imprynted at london by Hugh syngeltoÌ at the sygne of saynt Augustyne in paules churche yearde