Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	show_v	soul_n	5,454	5	5.2942	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
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

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 staÌ„d 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 condeÌ„pne 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 dysmeÌ„bring 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 redeÌ„ption also being perfect became the cause of euerlastiÌ„g 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 euerlastiÌ„g 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 staÌ„deth the lawe thee prophetes Wherfore whaÌ„ soeuer ye breake thys bread eate it wherwyth ye assure your coÌ„sciens 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 euerlastiÌ„g He is turned into the immortal incorruptyble and impassyble substaunce of soche a faythfull soule and wythout dout continually norysheth it QuicuÌ„que ergo paneÌ„ hunc coÌ„mederit ex nouo testamento in sanguine suo saÌ„ctificatio 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 testameÌ„t 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 euerlastiÌ„g What dullard is ther that perteyneth not the eatyng of thys bodye fayth in hys bloud shediÌ„g 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 strauÌ„ge 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 coÌ„summate 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 bouÌ„tuous 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 Ã®n 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 fouÌ„d no traÌ„substaÌ„ciation into bread nor wyne nether yet a personal body therfore ye must nedes graÌ„t al though it before agaiÌ„st your wylles that your Imaginacion cometh of your selues and not of god therfore it must be vntrue NaÌ„ oiÌ„s homo mendax deus verus est in cuius labiis nuÌ„cquaÌ„ 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 pacieÌ„tly suffer me to aske you a litle questioÌ„ yâ— knowlege of whoÌ„ caÌ„ by no meanes hinder you ê“ffer 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— ê“mised saluacioÌ„ to al theÌ„ yâ— wold receaue hiÌ„ beleue iÌ„ his name left if sacrameÌ„tes to preache his pÌ„cious deth yâ— lauacre of our soules by whoÌ„ alone we were purged froÌ„ syns nameli baptyme yâ— sacrameÌ„t 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 redeÌ„ption noo more vnder the daÌ„ger of yâ— law whych offered vnto our coÌ„scieÌ„s for traÌ„sgressioÌ„ nothing but daÌ„pnatyoÌ„ but vnder libertie grace leste paradueÌ„ture yâ— raÌ„ping lyoÌ„ whiche buseli seketh our destructioÌ„ shuld at any tyme snatche this christ out of our remeÌ„brauÌ„ce 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 thiÌ„ges 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

yâ— 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 boÌ„dage vnder the vnbeleuing kyng Pharao in fredom wherof to assure theÌ„ he gaue the land of Canaan for theyr habitacioÌ„ vtterli therout expelling yâ— enemies of his people that frely wythout checke they myght possesse the promysed land that floweth wyth milke hony EueÌ„ so that al soules which were in the yron cheynes of daÌ„nation bondaged to deth perpetual darkenes thorowe Adams transgression shuld by the meanes of thys annoynted sauiour appoynted of god the father before the foundacioÌ„ of the worlde was leyed be made fre froÌ„ 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 conscieÌ„ces to go vnto for a dischardge sayinge Ecce agnus dei Christus qui tollit peccata mundi That is to saye Beholde the Iohan i laÌ„be of god Christ that taketh awaye the synnes of the world Wherfore that thou mayest by thee scripture be assured that yâ— passouer lambe eaten at the deliueraunce of theyr bodyes froÌ„ 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 testimoniuÌ„ 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 froÌ„ the begynnynge of the world hath the boke of couenaunt wherin be wrytteÌ„ yâ— names of the sayntes Nowe to make his disciples to be more apte to receyue thys mysterie to opeÌ„ 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 laÌ„be to be slayne to appease his wrath conceyued thorow AdaÌ„s fal That as Adam couered al fleshe by his disobedience with damnacion eueÌ„ so the obedieÌ„ce that was in christ shulde couer it wyth saluacion He sayd vnto theÌ„ 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 coÌ„fort and consolation of Adam his posteritie whos frowardnes in that he disobeyed hys wyl plucked hys indignatyon and wrathful vengeaunce vpoÌ„ his head But now beholde the acceptable tyme that god my father thorow loue loÌ„geth for an attonemente as a louing father glad to receyue the shepe that were loste for synne hathe not spared me his onli begotteÌ„ sonne to throwe me froÌ„ 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 nomeÌ„ 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 maÌ„nes iniquitie and dregges of corruptioÌ„ 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 wouÌ„des yea to make hiÌ„ hoole I am the mediator appoynted betwene god and maÌ„ euen the maÌ„ Iesus Timo. 2 christ for this purpose chosen of God my father to heale the sycke that nede a phesyssyon and preache beliuerauÌ„ce 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 â— 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 1â— nor fal away whoso is not plaÌ„ted 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 yâ— Iohan x. dore an opeÌ„ entre to my father vnto whom no maÌ„ 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 AbrahaÌ„ Isaac and Iacob euen theyr sauegarde mercy seate â–ª 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 remeÌ„bre 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 vnderstaÌ„ding that they might perceaue theyr saluatioÌ„ and not theyrs alone but also of the hole worlde because he had euen from the begynning chose theÌ„ 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 whaÌ„ 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 yâ— whiche delyueraunce theyr soules were not exempted from the tyrannos gulffe of hell synne death neyther yâ— fathers wrath pacyfied dewe vnto theÌ„ for traÌ„sgression but continually hanged moost terryblie ouer theyr heades so that they yet were the subiectes yf death and daÌ„pnation 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 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 maÌ„kynd shuld be lowsed from vtter darkenes vnqueÌ„cheable 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 testameÌ„t 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 tyrauÌ„t 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 repeÌ„t 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 delyuerauÌ„ce from eternal dampnacion the kyngdom of darkenes thaÌ„ whansoeuer the ramping lyon Sathan seketh to deuour our soules by the entiâ—arg vnto syn and desperacion we by this holy sacrameÌ„t ar put in remeÌ„brauÌ„ce 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 coÌ„tinue tyl the euerlastinge sauiour euen Christe our laÌ„be came to preache the deliuerauÌ„ce 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 laÌ„be the Israelites sygne ceassed because the innoceÌ„t 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 redeÌ„ptyon 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 coÌ„placui 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 coÌ„dempne syn in the fleshe to coÌ„quere 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 coÌ„forte of the same saying Take eate this is my bodye whych shal be geuen for you do this in remeÌ„braunce of me That is to saye euen as ye se this bread broken for the coÌ„fort of your outward maÌ„ and thys wyne dronke for the coÌ„solatioÌ„ 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 reÌ„t 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 coÌ„fort 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 hoÌ„ger that it behoueth vs to breake thys bread drynke thys wyne in the remembraunce of christes death and of hys comfortable testameÌ„te 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 accordiÌ„g as yâ— bread was brokeÌ„ Paul therfore iÌ„structed by yâ— sperit of god to vnderstaÌ„d 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 testameÌ„t 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 ê‘sonal bodye amoÌ„ges you but paule assuredly taught by yâ— holy ghost the this was

darkenes to light fynally from a lye to infallible truth Therfore as the willing marynors that couet the sauegarde of the shyp partely for the owner sake whom they loue chieflye for theyr lyues sake whych staÌ„d vpon the shyppe diligently do marke and obedieÌ„tly do folow the counsel of theyr pylate neyther adde they or dymynysshe they any iote of his wil lest the shyppe perysshe Euen so good brethren yf ye loue god whych is the owner of your soules yf they be faythfull or yf ye haue any respect to your own lyues whych standeth in the fulfyllinge of hys commaundementes diligently bothe heare and folowe gods worde whoÌ„ he hath geueÌ„ the to leade thy vnderstaÌ„ding into al truth to whom nether adde thou or dymynysshe any thyng lest thy vnderstanding perysshe by errour For it is wrytten in the scripture Yf any man adde any thing to the worde of prophecye I wyl adde vnto him the plages that ar wrytten in thys worde And yf apoc xxii any maÌ„ shal dimynysh any iote of this word god shal take hys part out of the boke of life and out of the holy cytie Alas why then runne ye this hedlong into your own confucion louing your owne fantacyes so well yâ— in coÌ„parison vnto theÌ„ ye moost vnkyndely vylypend the truth of thys his moost sacred word whych teacheth vs that Christes natural bodye accordynge to the prophetual testimonye was crucified dead buryed and the thyrde daye rose frome death to lyfe and assended into heaueÌ„ ther sytting on the right hand of god his father and yet contrarye to thys truth ye haue added your opinioÌ„ eueÌ„ poyson vnto your owne soules except ye repent that thys natural body whom the holy ghost affyrmeth to syt on the hand of god hath transubstaÌ„ciat it self into bread wyne Thus philantia hath be wytched you in soche sort that ye thynke truth to be a lye and your abhominable lye truth but I wyl tel you one thing which the holy goost wold in no cause shulde be forgotten That Christe came not to do his own wyl but the wyl of hys father whych sent hym â–ª But hys fathers wil was that the natural body of christ whiche was crucified dead and buryed after hys resurrectioÌ„ shulde assende into heauen and syt on hys ryghthande therfore must it be graunted yf your lye shuld be the truth as ye suppose it that christ hath not onely preuaricate his fathers wil for that he hathe as you saye disobediently forsaken hys fathers syde and trone of celestial blesse transubstanciat him selfe beynge of a nature incorruptyble into bread and wyne that shal peryshe For the scripture sayth that all thynge sene wyth our eye shal consume peryshe wyther a way and that nothing is for euer but the word whyche continually preacheth christ oure sauiour but also he hath as youre truth testyfieth of hym openlye dissembled in that he sayd he came to satisfye the wyl of hys father and that he hadde sente vs the sperite of truth and now your truth hath both accused him of disobedieÌ„s for transubstanciatinge of hys natural body into bread wyne coÌ„trary to hys fathers wyll and also proued the holy ghost a lyar whyche hath testified all flesshe that faythfully beleued in the sonne of god to be saued by the obediens of Christ Iesu in whom god almyghtye is satysfied But suppose you good brethreÌ„ that god can suffer his sonne this to be reported of you of whoÌ„ he hath so wel disserued or hys word thus to be sclaundered which is pure and truth and that wythout any cohercioÌ„ or tellyng you of your fault no no iudge not him to be a shrinking god or one that setteth pryce by youre stoute lookes that therby he shulde feare any fote at al to staÌ„d in trial of his truth and tell you of your heresy for hys longe sufferans whych lusteth for repentans that his kyndnes myght apere is not so slender towardes you that he wyll thus see you peryshe by erroure Whose conspiracie busylye seketh your daÌ„pnatioÌ„ all though to you his most wicked purpose is vnknoweÌ„ yet hath gods mercy espyed hit reioyseth not in your deth wherfore behold the grace the it offered vnto you by yâ— holy goost which entendinge to staÌ„d in trial of goddes truth by gradacioÌ„ refuteth your daÌ„pnable errour disorderiÌ„g of gods wil proueth yâ— natural bodi of christ our sauiour after hys resurrectioÌ„ to syt on yâ— righthaÌ„d of god hys father for yâ— proffe of thys matter we call Luke thâ—ee Euangelist to wytnesse where he wryteth that yâ— Maries yearly in the sabothe daye came accordynge to the costume to embrace yâ— body of Christ but whaÌ„ they came to yâ— monument they founde the stone rolled a waye whan they entered to se the body was away wherw t they were maruelously astonished but in this sodayne traunse fayntynes of hart two men in whyt aparel apered vnto theÌ„ saying Quid queris viuentem in mortuis surrexit noÌ„ est hic That is to say Why seeke you him that liueth among the dead He is rysen he is not here And also accusing them of forgetfulnes sayd vnto theÌ„ haue ye forgotteÌ„ what he tolde you in Galilie yâ— it was expedieÌ„t for the son of maÌ„ to be vnder thee poore of synners to be crucified and ryse agayn the thyrd daye and so to enter into glorye Yea because he wold not haue hys dyscyples vnexpert of thys hys resurrection what shuld become of this hys body a litle before his death to reuele vnto them the mysery of his impassible body now glorifyed he toke certayn of theÌ„ with him and sayd some of you shal math 17 marke ix Luk. ix not se death vntyl ye se the son of man in hys glorie and forth with vpon the hyl thabor in the presens of Peter Iames Iohan he transfigurated his natural body by the power of his godhead not as ye dreame into bread and wyne which shal putrifie but into an immortal shape the phisnamy of a maÌ„remaynyng Apoc. i. Dan xvii coÌ„maundynge them that it shuld be vnknowen tyl after the testymonye of the prophete were fulfylled whyche spake in Christe to hys father sayinge Thou hast taken my soule out of hel and hast not suffered thy sayncte to se corruptioÌ„ And after thys they were called to testifie of Christ crucified preache euen vpon the howse toppe the resurrection of our sauiour being the fyrst fruytes of them i corin 15 that slepte in hym of the whych resurrection Paule speaketh in thys wyse sayinge Resurrexit Christus a mortuis per gloriam patris Roma vi iam non moritur mors illi vltra non dominatur that is to say Christ is rysen froÌ„ amonge the deade through the glory of the father Now dyeth he not deth shall hence forth haue nomore power ouer hym Now good brethren syns that the sperite of truth hath assuredly taughte yâ— the

same body which was crucified dead is rysen agayn according as yâ— apostels haue witnessed of hym yf you diligeÌ„tely atteÌ„d awake out of your slepe he wyll also reueyle vnto you what bodi this was after his resurrectioÌ„ what became therof so euideÌ„tly that except thou repeÌ„t turne froÌ„ your wycked Imaginacion all other of your faction of the clergye whych thus spurneth agaynste gods truth it wil plucke a hoode ouer your heades furred with fearful iudgemente vnquencheable fyer Wherfore geue eare vnto thee Euangelist whych more playne lyer expresseth thys bodye than ye haue cause to doubte After these womeÌ„ had thus talked amoÌ„g the disciples that at theyr commyng his body was absent out of yâ— monumeÌ„t ther arose amoÌ„g theÌ„ a sodayne wonderyng how thys myght be behold ii of yâ— coÌ„pany that thus talked of Iesus went from Ierusalem vntyl a certayn vyllage called Emaus vnto whoÌ„ Christ apered beyng euen the last maÌ„ they talked of asking theÌ„ what communication this was c as followeth in the text Reade iudge In conclusion nyght drewe on they compelling hym to tarrye wyth them And it came to passe as he sate at thee table wyth theÌ„ personally he toke bread brake it and gaue it them wher vpon they knew hym and so he vanisshed away here note good frendes that the scripture speaketh as yet of no transubstantiation For the body that brake thys bread was a personal body hauing flesshe and bones the sences of a naturall bodye As you shal manyfeste perceaue hereafter appoynted wythout any alteration to enter into glory They here vpon callyng to mynde thys sygne wherein before his deth he vouchsaued to preache his precious death the delyueraunce of our soules from eternal captiuitie strayte forth they knewe hym sayinge Dyd not our hartes burne wtin vs whaÌ„ he thus talked wyth vs of the scripture Now good brethreÌ„ because the subtyle serpent shal not by errour deceaue youre wyttes to surmyce that whych is not bryngynge vpon your selues swyfte dampnatioÌ„ it hath to confyrme you in thys truth made playne what bodye thys was farre otherwyse thaÌ„ ye dreame noo soche body that was willing to traÌ„substancy at it selfe into a dead thyng whyche could nether fele tast se go nor speake in whom ther is nether lyfe nor soule marke therfore how the holy ghost handeleth thys matter by hys holye Euangely on After these twoo meÌ„ that were at Emaus knew hym by the breakyng of bread they returned vnto Ierusalem froÌ„ wheÌ„se they came where ther were gathered together of the disciples aleuen in nomber coÌ„ming talkinge of theyr Mayster christe lately rysed froÌ„ the dead and seyn of Peter whose talke to coÌ„firme these two begaÌ„ to declare what hadde be fallen them in theyr iorney to Emaus as touchinge hys resurrection And whyle they thus talked of him he apered agayne amoÌ„gest theÌ„ saying Peace be with you But thei somwhat fearful with thys straunge syghte supposed hym to be some sperit whom to put oute of doubte he spake in thys wyse sayinge Why are ye thus troubled or what moueth your hartes thus foundly to Imagyne fantasyes be holde my handes my feate am I not eueÌ„ he that hath cast your accompt dischardged youre det betwene my father you as my sperit at the houre of my most bytter affliction vttered sayinge CoÌ„summatuÌ„ est c. MaÌ„ thy matter is at issue thy saluacion is made perfecte yf thou abyde in me Yf you mystruste me proue handell me and ye shall no lesse doo but confesse my body far to dissent froÌ„ a sperite whych hath neyther flesshe and bones as ye se me haue whan he hadde thus destorbed hys natural body vnto them to confyrme theyr faith he shewed theÌ„ both feate handes Yet not wythstanding this manyfest demonstratyon some of them doubted partly for ioy and partly for the strauÌ„ge sight whom to set fre wythout suspytion he demaunded of them we ther they had any meat to eate vnto whom sone after hys demaunde they offered parte of a broyled fysshe and an honycombe and in presens before theyr eyes he eate it Thus you see that he hadde not onelye fleshe bones and a personall bodye lyke vnto them but also all the sences of a naturall bodye namely felyng seyng hearyng tastynge goyinge Et hec omnia que scripta sunt ad nostraÌ„ doctrinam fo 15 scripta sunt vt per patientiam scripturarum spem habeamus that is to say Al these thynges that are wrytten are wrytteÌ„ for our learnyng that through the pacience of thee scriptures we shulde haue hope Whyche alwaye wylbe of force stronge ynough to confute thys errour whych by enchauntement wold haue ther a phantastical body yâ— is a bodye by coniecture whoÌ„ ye saye can nether be felt wyth hand neyther seyn with eyes of the body but only wyth yâ— eyes of your faythe O good brethreÌ„ how longe wyl ye play the part of Iamnes and Iambres whiche wyth moost disceatful sorcerye haue resysted the wil of god thynke you that the wrathfull vengeaunce of god whych fell vpon them can mysse you playinge the same part no truly for agaynst soch thar stouburnely wythstande the truth wythout repentaunce god sharpeth his sworde and bendeth his lawe shal loke narowly with hys eyes that he mysse not hys marke but that he may hit theÌ„ a ryght for I am sure that ye ar not ignoraunt How that moyses rodde Psal viii hath deuoured theyr feyned serpent and that dangerles eueÌ„ so shal truth vaunquishe your errour and condeÌ„pne your folly in that ye loue youre wyttes so wel that shameles ye wythstande the glorious gospel and opeÌ„ly accuse truth of a lie hath not Christ euen wyth his owne mouth lynyally descrybed hys body to be fleshe bloud also to possesse al the sences of a natural body that to the eyes of hys disciples yet contrarye to thys truth say you that his body is in forme of bread whyche is dead and vade of sences also he shewed hym selfe after his resurrectioÌ„ in the shape stature of a maÌ„ and yet agaynst hys own wyl ye wyl compel hym to transubstanciat him self into a new shape brynging a maÌ„ with all hys meÌ„bers into the strayte roume of a pece of bread or synging cake as ye better allow it Iudge you now how your Sophistrie and the sperite of truth agreeth â–ª But with your pacieÌ„s suffer me I pray you to reasoÌ„ wyth your faÌ„tacye that ye may perceaue the buylding of youre opinioÌ„ vnable to staÌ„d in trial with the scripture because it lacketh a groundfyll Answere me therfore Luther your adherentes wold ye that Christes naturall body borne of the vyrgyn Mary very fleshe bloud shuld be traÌ„substanciate into thys bread or no yf ye so wold manifest vnto me I pray you the tyme of this alteracioÌ„ for asmoch as nothiÌ„g can be wtout instaÌ„ce of time Yf ye saye it was done

thiÌ„ges to coÌ„fort our body to maynteyn life yâ— vital sperites therof eueÌ„ sowe ought by seing of this to preche vnto our soules the most glorious deth passioÌ„ of christ our sauiour which susteyneth coÌ„forteth coÌ„tinualli causeth it to lyue Wherfore for asmoch as he before his deth istituted thes ii sacrameÌ„ts I demaÌ„d of you whiche of theÌ„ ye thiÌ„ke most honorable or metest to be preferred before thother paraduenture ye wold saye the sacrameÌ„t of the bodye is moost hiest to be estemed but yf ye stand to that ye ar lyke to haue a sodayn fall for the scripture affyrmeth theÌ„ to be equall in this wise saying theyr endes are one and the promes annexed vnto them bothe is one and therfore the sacramentes ar of equall forse that they ar of one strenght the scripture proueth in thys wyse saying Quicunâ— credit baptizatus fuerit saluus erit That is to saye He that beleued and shal be baptised shal be Iohan. 6 safe Agayn Qui manducauerit carnem meam bibit meum sanguinem habebit vitam eternaÌ„ That is to saye He that shall eate my flesshe and drynke my bloud shall haue euerlastynge lyfe Now ye see yâ— lyfe euerlastyng is the ende of them bothe therfore they are of one strength and differ no iote as touching theyr end Yf ye graÌ„t them both to geue one gyfte to preache one thyng whereby accordyng to the doctryne of yâ— scripture to be equal thaÌ„ I demauÌ„de of you why bit staÌ„deth not wyth truth to cal the water bloud aswell as the bread thee bodye but that ye iudge to be farre out of frame and very absurde to be spoken and no meruel at al though ye so iudge forasmoche as ye vnderstande the one and not the other for yf ye vnderstode yâ— breaking of bread to be thee sygne that preacheth to our conscience the breakyng of hys body as ye vnderstand the water to be a sygne that we ar washed in christes bloud then wold ye not thus ymagine but because ye wil not admyt the sacrament of yâ— body to be a signe or tokeÌ„ of the crucified body of christ but rather the very body it self makyng the signe to be yâ— thing signified therfore yâ— mysvnderstaÌ„ding of thys word sacrameÌ„t is yâ— cause of this youre forged lesynge fauoure not so moch your enemy whyche more deliteth at your death thaÌ„ to so you lyue enioye good dayes suffer him not thus to corrupte both your grouÌ„d yâ— good sede offered thervnto with his most pestileÌ„t infectuous tares of vnbeliefe his treasure that furnissheth the stynkiÌ„g gulffe of hel hys inheritaunce lest ye at the coming of the husbandmaÌ„ whose enteÌ„t is to purge hys corne gather it together into the garnard be with chaffe weed burned in vnqueÌ„cheable fyer Receyue the lyghte that ye maye walke therein for he that walkethe in darkenes knoweth not wyther to goo S. Austyne hath geuen you thys glasse to plucke oute yâ— moote out of youre eyes thaâ— causeth you to wynke at truth thus craftely to shut it vppe in hoodymocke because the perel shuld not so ouergrow your eyes that whan shame compelleth you to see ye cannot see so moch is thys godly father and auncieÌ„t wryter your frend saying SacrameÌ„tuÌ„ est visibile sign um inuisibilis gratiae That is to say A sacrameÌ„t is a vilible signe of an inuisible grace that is a sacrameÌ„t is visyble a signe of an inuisible grace in another place he calleth it SignuÌ„ sancti rei That is to saye A sygne of an holy thyng the sygne of an holy thyng As for an example water is a visible thyng subiected to the senses of man to see fele and taste whose propertie is to mundify and scoure the corruption and froth that hangeth vpon our visyble fleshe to make pure oure outward maÌ„ so yâ— our eye beyng iudge thereof is certifyed that it is cleane with oute spotte which water for these natiue qualities being a thing sene with our eye is instituted of god to be a sacrament or sygne to preach an inuisible grace not sene with our bodely eyes nameli yâ— propertie of christes precious bloudshed for our redeÌ„ption saluacioÌ„ yâ— only lauacre of our soule by whoÌ„ it is escoured froÌ„ syn that so hath festered it to deth our only hyloe which hath clensed our leprosy that had so enfebled our weake sperit so yâ— we ar now regenerate into the lyuely hope of lyfe euerlastyng by the bloud of this vndefiled laÌ„be in soch sort now that yf the deuyl wold lay assault vnto our coÌ„scieÌ„ce with his instrumeÌ„tes of disperacion to make oure hope faynte yâ— we haue brokeÌ„ the lawe therfore must of force be coÌ„deÌ„pned or that god is vnable to remyt our iniquities yf we repeÌ„t neuer so sore we haue to vaÌ„quishe hys tyrannous persuacioÌ„s this ê“myses annexed vnto these visyble sygnes or sacrameÌ„tes which ar only sene with yâ— eyes of our faith tasted with soule nameli that Roma x â–ª christ is yâ— fulfilling of yâ— law to iustify al yâ— beleue agayn christ hath put out yâ— handwryting yâ— was agaynst vs coÌ„ceaued in yâ— lawe writteÌ„ that hath he takeÌ„ out of the way hath fastened it to yâ— crosse hath spoyled rule Câ—lâ— ii power hathe triuÌ„phed ouer theÌ„ in his own person And last of al paul sayth that we ar Roma vi not now vnder the law but vnder grace for it is wrytteÌ„ to the only consolatioÌ„ comfort of al afflicted coÌ„scieÌ„ces that willingly repeÌ„t theÌ„ of theyr wickednes That christ for no other purpose i Timo. i came into thys world but to saue synners For he hath coÌ„fessed hym self to be soch a god so mercyful so kynd louinge to theÌ„ that repent theyr wickednes that he wyl not remeÌ„bre theyr iniquities which they haue wroughte but they shal lyue because of yâ— ryghtuousnesse that he hathe wroughte And therfore thus wryteth Ezechiel the prophet of of him euen in hys own person speaking As truly as I liue I Ezech 33 haue no pleasure in the deth of a synner but moch rather yâ— yâ— wicked turne froÌ„ his way lyue to declare his mercy how it lusteth to see al meÌ„ saued beholde how frendely he speaketh vnto Ierem. â— Israel saying Returne o thou rebel froÌ„ syn I wyl not turne my face from the for I wyl not theÌ„ be angry wyth the for euer Thus ye se good brethreÌ„ howe mercifully yâ— almyghtyest hath wrought wyth vs mortal creatures â–ª beyng but dust asshes that it hath pleased his diuyne maiestie so moch to teÌ„der oure weake sperites coÌ„passed about wythe the pryson infectuous dongion of flesshe and bloude that in the receyte of thys vysyble sygnes we haue wherwyth to comfort strengtheÌ„ augmeÌ„t augmeÌ„t our hope to saluacion namely yâ— promises of his most sacred worde which neuer fayleth yâ— faythful yâ— assuredly trusteth therin for

not yâ— body but the sacrameÌ„t 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 coÌ„solator 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 iudgemeÌ„t 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 â–ª 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 coÌ„maunded 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 opeÌ„ly shewed vs that no iote of the law or testymonyes of yâ— ê“phetes 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 teÌ„ple 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 daÌ„gerous 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 â–ª Coulde a shyppe beynge tossed hether and hether thether in the teÌ„pestuous 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 vnderstaÌ„ding 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

at thys his laste supper whan he instituted thys sacrameÌ„t by this text Hoc est corpus meum quod pro vobis tradituruÌ„ That is to say This is my body which shal be geuen for you ThaÌ„ the scripture blanketh you for it teachethe vs yâ— the natural body of Christ whiche brake this bread afterward to be slain vpoÌ„ yâ— crosse buried Agayn if ye affirme this alteratioÌ„ of his bodi to haue chaÌ„ced after his resurrection than the scripture replyeth agayn geuinge you a fayre checkmate sayinge that after he was rysen he bracke bread amongeste hys apostels in the forme of the crucified body hauing nothyng thereof altered sauing that nowe it was immortall nomore subdued to our carnall passyons Then to conclude yf neyther before hys death nor after his resurrectioÌ„ he entered into thys bread thaÌ„ is youre Imaginacion false But now paraduenture ye wyl demaunde of me whyche haue disproued thys magicall transubstanciation What became of this body thus rysen the scripture maketh you thys answere After he hath continued in the yearth xl dayes whan he was rysen the disciples but then gathered together at Ierusalem abyding as they were appoynted the coming of yâ— promised coÌ„forter assone as he had repeted vnto theÌ„ the coÌ„fortable ê“myse of yâ— TestameÌ„t sodeynly eueÌ„ in theyr syght he entered into hys glorye a cloud taking hym out of theyr eyes And whyle they yet stode woÌ„dering at the mighty arme and incomprehensible power of god to take from theÌ„ all occasyons of doubtynge or supposal what shuld folowe of Christ thus takeÌ„ froÌ„ theyr eyes Beholde an angel apered vnto theÌ„ instructiÌ„g theyr sperit with this coÌ„solatioÌ„ saying Ye meÌ„ of galilie why staÌ„d ye here gasiÌ„g the same christ which is nowtakeÌ„ froÌ„ you into heaueÌ„ shal in yâ— same maÌ„ner apere agayn wherfore what is he yâ— dare boldelye vsurpe the name of a ChristiaÌ„ hateth to be reformed by yâ— holy goost whom god hath left vnto vs to instructe vs in Christ by whoÌ„ we heare opeÌ„ly yâ— his body is not onely in glorye wâ—â—he his father in the euerlasting kingdom exempt from trouble mysery in whoÌ„ reygneth nothinge but ryghtuousnes peace where it shall reygne in power and glory vntyl he hath brought all hys enemies into subiectioÌ„ whiche stouburnly vpon a froward spyte wyth holde hys truthe in vnrightuousnes but also according to the scripture shall come agayne to iudge the quycke the dead as dayly we lay in our crede of whom yâ— prophet dauid thus speaketh â–ª Deus manifeste veniet deus noster non silebit Ignisin conspectu eius exaudestet in circuitu eius tempestas valida quia deus iudex est That is to say Psal 49 â–ª The god that is oure god shal come openly and shall not kepe sylence In his syght shal fyere consume rouÌ„d about him shal be a myghty teÌ„pest because god is a iudge And Paule sayth also in this wyse testifying of hys coming Ipse dominê° cum hortatu voce archangeli ac turba dei descendet Math â—â— Iohan. 5 Thessa 4 2 Thes â— de celo mortui in Christo resurgeÌ„â— c. That is to say The lord him self shal descend from heaueÌ„ in the encoraging voyce of an Archangell wyth the trumpe of God and the dead in Christ shal ryse c. And thys comyng was also reueled vnto daniel the prophete in a vysion by nyght where he sawe one like to the son of maÌ„ comyng out of the cloudes vnto whom the aged man gaue power and dignitie regall that all people trybes Dani. vii apoca i. Philip ii tonges shuld serue hym whose power is an euerlasting power which shal neuer be put down and hys kyndgom endureth in corrupt Because therfore that we shuld assuredlye pronounce hym to be the ende of the lawe and of the Prophetes that nothynge testified in them shulde be lefte vndone but fulfylled by him to assure vs that he wolde come that we myght at no tyme be careles and vnprouyded as were the foolysshe vyrgyns and so thorowe oure negligens be shutte oute he gaue vs certayne sygnes and tokens that Ioel xxxii Math 24 Ierem 25 Esay xiii marke 13 luke 21 shulde come to passe before the daye of hys commyng euydently testifyed by thee prophetes the Euangelist as the alteracion of the sonne and moone and the decaye of the bryghtnes of the starres wyth soch lyke many testified in the Scriptures For lyke as the lyghtening goeth from the East and shyneth math 24 into the West so shall the commynge of thee sonne of man be and whaÌ„ be cometh he wyl not tarrie QueÌ„ quideÌ„ aduentum vt refert Paulus narret teÌ„poribus suis beatus solus potens Rex reguÌ„ Timo. dominus dominantiuÌ„ qui solus habet immortalitatem lucem habitat in accessibileÌ„ queÌ„ nullus videt That is to say Whych coming as Paule declareth the kyng of kynges Lordes of rulers who onely hath immortalitie dwelleth in lyght yâ— noman can come to whoÌ„ nomaÌ„ seeth Paul therfore seynge the imperfectioÌ„ of our flesh which is geueÌ„ to feade yâ— lust of our corrupt afflictions exhorteth to loke diligentli for his coming of our sauioure saying â–ª Conuarsatio vestra erit in Celo celis vnde faluatorem aduenturum spectatis That is to say Youre conuersation therfore shal be in heauen whence ye loke for a sauiour to come If he be to come he is not yet come for whan he cometh he wyl not tarrye Yf he be not yet come he is not here Yf he be not here than it foloweth yâ— his body is not reallye in yâ— sacrameÌ„t Now good brethren ye haue hero yâ— doctrine of gods sperit what it hath taught of yâ— natural body of christ Iesu how it was not only crucified dead buried rose agayn yâ— iii. day but also that ye shulde fantasye nothiÌ„g of thys body wyth your groose carnalitie it hath expressiuelye shewed what bodye thys was wether it weÌ„t where it is from whens it shal come for as moch therfore as this is yâ— sperit of truth whoÌ„ christ at his departure promysed to hys faythfull folowers as a gouernour to leade them into al truth we yâ— couet to be called Christians must of necessite beleue it yf wyth christ we do entend to haue any societye for who so beleueth not this his soule shal not prosper but yâ— aâ—at â—â— Gal. â—3 Roma â—â— iust shall lyue by fayth Christe therfore thus speaketh in IohaÌ„ Verely verely I saye vnto you whoso heareth my word beleueth him that sene me hath euerlasting life and cometh not into damnatioÌ„ but is passed thorow deth vnto lyfe Iudge you now what shal becoÌ„e of those whych dispyce and beleaueth not this truth Now as touchinge Luthers errour yf that vnder the forme of bread the natural body of christ shuld be it apereth hys ciuilitie to be very slender

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 spleÌ„dor figura substancia patris That is to saye For he is thee bryghtnes of the glory and the Image of the fathers substaÌ„ce 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 â—n the SacrameÌ„t 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 amoÌ„g vs mortal creatures dayly in experience that whan the name of a prynce or emperour in any ciuile matters apperteyning to a coÌ„moÌ„ weale is named amoÌ„g 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 sacrameÌ„t 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 â–ª Thee glorye of the Lorde is great because he is high â–ª For hys body now is a glorified body reuereÌ„tly 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 accordiÌ„g 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 testameÌ„t Luke and Paule are so bold by the same sperit to enterpret and make playner the same wordes saying this is the new testameÌ„t 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 iudgemeÌ„t is a stoÌ„bling 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 sacrameÌ„t but hathe by hys chosen mynister paul interpreted the wordes of the euaÌ„gelistes 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 adhereÌ„tes agaynst yâ— wil of god or why preferre they theyr ImaginacioÌ„s before the the purpose of our heauenly father seyng that he vnsealed Paules lippes for this cause to preche this sayinge vnto the rude corinthiaÌ„s the therby thei might vnderstaÌ„d for what coÌ„sideracioÌ„ 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— â–ª his of spryng cleÌ„sed vs froÌ„ our synnes so the to theÌ„ the with assured affiance wtout waueriÌ„g are planted in thys hys bodye Rom viii ther remayneth no daÌ„natioÌ„ for he came to seke and saue that was loste that all that beleued â—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 â–ª 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

god his father wyth whoÌ„ as many as beleueth in hys only sonne shal â—aÌ„tifye 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 transgressyoÌ„ is subiect vnto iudgemeÌ„t EueÌ„ so shal that soule be endaÌ„gered in iudgemeÌ„t 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 spokeÌ„ with hys owne mouth Yf any man knoweth me the same knoweth him that seÌ„t me wherfore as the dore is the entery to the maÌ„sion place EueÌ„ so Christe is our dore to yâ— father agayn as thou dayly by experience seeste the branches of the vyne which taketh moosture of yâ— body out of whoÌ„ they issue neuer to dye but coÌ„tinually according to his nature growe grene floryshe bryngyng forth yâ— frute of yâ— vyne Euen so as many as ar vnfaynedly graffed in yâ— 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 yâ— prophet wryteth Declina a malo fac bonum That is to saye Declyne froÌ„ euyl and do good Last of al as the way leadeth the pylgryme or wayfaring maÌ„ 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 strauÌ„ge 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 exeÌ„pt froÌ„ 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 eueÌ„ froÌ„ the begynning that hath bene are and shal be to the coÌ„fyrmation of the whole world hathe wyllingly directed thee course of theyr lyfe namely lyfe euerlasting the port of christiaÌ„ 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 eternaÌ„ 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 yâ— 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 EueÌ„ 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 thaÌ„ hit is a dore or vyne but as he hath yâ— qualytye of a dore or vyne so lyke caseÌ„ hath he yâ— propertie of thys bread for bread by nature norisheth the body so christ by nature norysheth yâ— 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 yâ— incorruptible bodie of christ our sauiour to be transubstaÌ„ciat 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 yâ— groose capacitie of our indocible iudgemeÌ„t of froward fleshe which seketh not hartely to be instructed in yâ— truth or sauour of the light but rather to be wyse in hys own coÌ„ceyt and worder at the wysdoÌ„ of god namely yâ— truth of hys word As yâ— malicious pharaces or stubborne Iewes amoÌ„g theÌ„ selues wondred at yâ— coÌ„fortable wordes of christ whaÌ„he said his flesh was meate his bloud drinke that it gaue lyfe euerlasting groosely poÌ„dering the letter not the spiritual enteÌ„t of christ enteÌ„diÌ„g to preach remissioÌ„ of theyr syns by the offering vp of his precious body wherby yâ— tyraÌ„nous workes of cruel sathaÌ„ were lowsed hel syn deth clerely vanquished sayd how caÌ„ 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 coÌ„deÌ„pne theyr fonde suspicion to make playne his meaning as touching the eatiÌ„g of his precious body being yâ— foread sent down from heueÌ„ to geue lyfe vnto al the worlde sayd Spiritus est qui qui viuificat caro noÌ„ 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 maÌ„ 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 yâ— 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 whoÌ„ it was noryshed it ioyfully loked vp praysed hys sauiour And therfore it is a spyrytuall meate whych I speake of geueÌ„ only of yâ— sperit whych feadeth nothing but maÌ„nes 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 ê“suacioÌ„ could haue the multitude or commeÌ„ sort of people beleue yâ— his bodi had bene amoÌ„gest theÌ„ in form of bread they wold neuer haue brybed yâ— knyghtes of yâ— sepulture with money to say that his body

god is yâ— word the word is god And as god is an euerlastiÌ„g god wtout beginnyng without end eueÌ„ so this word is a perpetual word endureth for euer For he hath sayd yâ— heaueÌ„ earth shal perisshe come to ruynne but yâ— worde of yâ— lorde endureth for euer Wherfore as yâ— lord in this visible sacramentes hath preached vnto vs yâ— inuisible grace mercy fauour of his sperit eueÌ„ so with his spiritual coÌ„solacioÌ„ vnsene with our flesheli eyes hath he coÌ„fyrmed yâ— hope of our forefathers in the promyses of hys holy word by visyble signes or sacrameÌ„tes As for an example it pleased our heueÌ„ly father to leaue vnto AbrahaÌ„ his posteritie circuÌ„sitioÌ„ with certayn sacrifices in moyses law to be sacrameÌ„tes tokeÌ„s by whoÌ„ they shuld be led as it were by yâ— haÌ„d to Christ of al fleshe thou trusteth in him yâ— only sauiour That as the sacrifices of yâ— Iewes done with bloud wherwyth al thynges in the teÌ„ple was sprinkeled being a visyble sacrameÌ„t vnto theyr mortal eyes preached the inuisible grace of the promes yâ— Esaye prophesied namely that god wold send a lambe so pure innoceÌ„t symple into the earth that butter shuld not melt iÌ„ his mouth neyther yet he shuld be able to breake a rede whoÌ„ hys wyl was to be slayne a satisfactorye perfyghte sacrifyce for mans transgressioÌ„ remyssion of his syns EueÌ„ so circuÌ„sytion was a visible sacrameÌ„t to coÌ„fyrme theÌ„ in this inuisyble grace That god the father had prepared for theÌ„ an instrument to cut away yâ— froth corruptioÌ„ of AdaÌ„ of theÌ„ al that issued out of hys loynes which instrumeÌ„t is Rom. iiii Christ the promysed seede to AbrahaÌ„ in whome all nacyons be blessed Therfore as it is euydeÌ„t by the scripture theyr sacrameÌ„tes 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 sacrameÌ„t of the alter â–ª 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 consequeÌ„tly that we only ar saued because we ar only pertakers of this body and not they for theyr sacrameÌ„tes 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 coÌ„deÌ„pne your wickednes iustely proue you as ye ar vntrue in dede And for yâ— proffe of thys What meaneth the mercye seate to be placed vpoÌ„ the arke yâ— two cherubins to be set vpon this mercy seate one agaynst another both loking down into the mercyseate But that our forefathers abrahaÌ„ Isaac Iacob which slepte many a daye before christes incarnatioÌ„ 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 sacrameÌ„tes 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 diligeÌ„tly 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 AdaÌ„s dysobedyence for after that he hadde preuaricate thys lawe Eate of all yâ— 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 yâ— lord his god with glistering swordes of flaminge fyer as a traytour most rebellious disobedieÌ„t agaynste hys law Now whaÌ„ yâ— law beyng by nature an exacte iudge one yâ— vseth noo percialitye in rewarding euery one accordiÌ„g to his desertes had for syn dishereted Adam throweÌ„ 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 â–ª whose straytenes he had tasted and so well knewe to abhorre hate and condempne synne for the lawe entreateth no man freÌ„dely but hym which diligently obserueth all thing wrytteÌ„ 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 yâ— eyes â—etif xviâ—â— and xxvi Ezâ—â— xviii Deutâ— 28. consume away the hart yâ— is to say the soule which hath sinned against this law shal dye yâ— deth AdaÌ„ 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 conscyeÌ„ce 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 maÌ„ in thee holye scripture because he

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 testameÌ„t ye may euydeÌ„tly 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 coÌ„solation 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 mâ—ssiage 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 maÌ„kynd to se the blessed Testament of hys kyndnes towardes vs and moost heaueÌ„ly speryt so lytle estemed pronuÌ„ced by hym whych far excedeth Moyses in worthynes and honour euen Iesus Christ Thinke you that he â–ª 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 iiâ—â— Esaye wytnes sayinge Because they haue offended the law chauÌ„ged the ordynaunce made the euerlasting TestameÌ„t 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 pestileÌ„s for he hath already prepared hym self agaiÌ„st Ierem 29 theÌ„ to battaile set vp yâ— power of his voyce to declare hys terrible arme with his angry couÌ„tenance 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 TestameÌ„t the coÌ„tempt of it what drewe the woÌ„derfull 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 coÌ„fyrmed vpoÌ„ vs by theÌ„ yâ— herd it god heariÌ„g 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 disobedieÌ„s 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 remeÌ„braunce 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 Hanaâ—nas which wyth soch vyolence reproued the prophet cast the word of the lord behynde theyr backes preserued froÌ„ perell no truely for the lord coÌ„maunded 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 amoÌ„g 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 haÌ„des 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 coÌ„myt 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 coÌ„sume 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 coÌ„syder the tyme of theyr trauell shulde not then the people of God both know feare yâ— tyme of the lordes vengeauÌ„ce Now therfore yf ye wylbe thee shepe of hys pasture and bee be fed of hys pleÌ„teousnes 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 coÌ„mauÌ„dementes theÌ„ shal you vnderstaÌ„d 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 vnderstaÌ„ding 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 teÌ„pted 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 euerlastiÌ„g 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 heaueÌ„ly 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 Â¶ 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 Â¶ God saue the Kynge â˜ž Grace be wyth you Â¶ Yours as charytye byndeth T. C Â¶ Imprynted at london by Hugh syngeltoÌ„ at the sygne of saynt Augustyne in paules churche yearde

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