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 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 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
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
thys doctryne but the sperite of God whyche spake in them and to thys Christe hym selfe beareth wytnes sayinge Blessed arte thou Symon Peter Quia caro et sanguis non math â—â—i reuelauit tibi sed pater meus qui est meus qui est in celis For fleshe bloude hath not reueiled vnto the but my father whiche is in heaueÌ„ â–ª Contrary wyse what in structour had the high prestes and Pharisies whan they called hym CarpeÌ„ters sonne Samaritan Beelzabub sayinge in thee name of Beelzabub he dyd cast forth deuyls Doubtles fleshe and blood which possesse not as Paule saythe thee Kyngdom of God Quia carnalibus ad est zelus contentio ambulare secundum hominem Because flesshiynges ar ful of i. Cor. xv i Cor. iii. conteÌ„tion stryfe to walke after mans doctryne â–ª Therfore say I that god hath not called vs by his holy Euangelion to determyne our fayth vpon the dreames of men for fayth is a perfecte gyfte al gyftes that are perfect good done come from god whych is perfyghte and therfore they are not to be establyshed vpon meÌ„ which ar without the grace of our heauenly father al vnperfect and synne but rather vpoÌ„ goddes truthe For what a blyndenes were it good brethren to perswade our conscyens to know the mysteryes of gods truthe thinking that we possesse a veritie infallible whaÌ„ we so opeÌ„ly stickiÌ„g vnto the iudgemeÌ„ts of earnall men blaspheme the truthe what greater blasphemye I pray you can there be more thaÌ„ whaÌ„ the opynions of meÌ„ which be for yâ— most part with the sperite of god more lyes fables shall out of the bosome of his creatures shutt out the truth of our moost hye god in whose lippes Dauid fayth there was neuer foundgile seale vp theyr eares lest thei shuld heare the comfortable embassage of peace whoÌ„ Paule calleth in the epystel vnto Tim. profitable doctryne saying Euange lium gloria dei quod creditum est Timo. 1 mihi sana doctrina est The EuaÌ„gelions of thee glorie of God whyche is delyuered vnto me is an holesome doctryne And also vnto the ThessaloniaÌ„s he wryteth Verbum accepistis a nobis non vt verbum homineÌ„ sed si Thessa 1. cut est Vere verbum dei that is to say Ye haue receaued of vs the word not as yâ— word of men but as it is in dede the word of god Agayn vnto Tite he wryteth thus encoraginge hym in his endeuor VerbuÌ„ sanuÌ„ irreprehensible loquere quod non blasphemetur omnia that is to say Titum 2. Speake the holesome faurelesse word which wyl not blaspheme at al. Now brethren derely beloued yf ye obey vnto the truthe Euen as Ezechiel was moued of god notwithstaÌ„ding the stubbernes of the Israelites to preach teache this his word sharpely to reproue theÌ„ of theyr frowardnes in that they sawe hys wonderfull worke yet beleued not neyther tourned from theyr wyckednes to declare hys vnmesurable mercye that he wolde all to knowe and noo man to perysshe thoroughe erroure saythe Verba mea loqueris ad eos si forte audiant quiescant quoniam irritarores sunt That is to saye Ezeche 2 Thou shalt speake my wordes vnto theÌ„ that yf it wyl be they Ezech. ii may geue eare for they ar men that prouoke me Euen so moued by the sperit I wyl yf god be pleased set hys word before your eyes yâ— thereby you maye perceaue the mercye grace of our heauenly father that he is not wylling to se you perysshe thorowe thys your abhominable errour euen the word that is of power able to saue youre soule Cast away therfore thes mystes and cloudie phaÌ„tasyes of carnal iudgemente as touching this word For god hath sayde my thoughtes are not your thoughtes nether yours ar myne And desyre hartelye with me that the holy on of Israell may opeÌ„ your gates that the kyng of glory may enter in ther at to discusse by hys holye spirite the truth of thys youre doubte that your weake coÌ„scyens may no longer wauer and be compelled to hange vpoÌ„ imperfectioÌ„ But that you maye not only haue vnderstanding in thys but to seke hys glorye whych hath to al them that beleue the gospell reueled lyfe ii Tim i. immortalitie the power of Satan hell death beyng vaunquyshed yf you shal se for hys truth sake both confute youre errour breake in sonder thee bastelioÌ„ whose walles ar built with vnteÌ„pered claye and therfore as a tottering wall muste come to nought Frayte not your hartes wyth disdayn willingly thorowe malice procuring your own destrucitoÌ„ but as the word louiÌ„gly exhorteth you be meke and lowlye to heare thee worde of God that you Eccle v. maye vnderstande and brynge forth a wyse and true answere For euery worde of God is pure as the wyseman saythe and Prou xxx a shyld of defence to them that put theyr truste in hit For assure thy selfe that he cannot be of God whych preferreth the durtye dregges of mens braynes before goddes word for as Iohan sayth euery one that is of Iohan 19 God heareth the truth and euerye one that heareth truthe heareth god For my shepe heare my voyce and I knowe theÌ„ and they folow me nether shal any of them perysshe nor noo man shall take them out of my hande Ieremy the prophet because he wolde not haue vs seduced by anye fonde Imaginacion forbiddeth not only to Ierem. 23 heare those prophetes that prophesye theyr own dreames but also sayth in the voyce of oure heauenlye father Take hede Ierem 7 that ye herken not to councels which iÌ„deuour to disceaue you and to do you no good Nowe yf you wyll trye your selues to be as ye wold be reported abyde in the word and then shal ye be partakers of yâ— promes that god hath made by hys worde that is ye shal know the truth and it shal make you fre for he Iohan 8 that is of God heareth his word THe disciple the fyrst Exodi 12 day of swete bread came vnto Christe sayinge where wilt thou that wee prepare for the the easter or passouer laÌ„be to eate for it was accostumed amoÌ„gest yâ— Israelites that they yâ— fyrst moneth xiiii day of the same at nyght the houshold of thee Isralites shulde thorowe oute all theyr costes borders eate no leuened bread but vnleuened vntyl seuen dayes were clerely expired And further that in the daye of swete bread a laÌ„be necessarely shuld be kylled whom they eate the nyght luke xxii Exodi xii before theyr delyueraunce out of bondage which being a perpetual sygne token of theyr deliuerauÌ„ce was continuallye obserued among theÌ„ whych in verye dede was a shadowe and fygure of gods mercy fauoure toowardes hys creatures whaÌ„ we were yet his enemies that lyke as they whych were sealed wyth the blood of the laÌ„be were preserued from daungerous plages
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
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
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 ¶ 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 ☞ 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