both body and soule to be nomore vnder the banners of deathe but of lyfe and saluacion at this hys last supper whan the tokeÌ of this body ly delyueraunce shuld be eaten which was but the sygnificatioÌ of thys lambe that was nowe present amonge them by whose death al maÌkynd shuld be lowsed from vtter darkenes vnqueÌcheable fyer to satisfie this mysterye to make it euydent he toke bread after he had geueÌ thankes to God hys father he brake it saying Take eate math 26. Luk. xiiii this is my bodye whych shal be broken for you lykewyse he toke the cup sayinge thys is my bloud of the new testameÌt whiche shal be shed for many in the remissioÌ of theyr synnes For yf the arme of god and hys myghty power was so hyghlye estemed in the delyueraunce of theyr mortal bodyes from a mortall tyrauÌt that it vouchsaued him to establyshe it wyth thys sygne or token for a memoriall of hys grace towardes theÌ being yet not takeÌ out of the cheynes of darkenes than whan soeuer the deuyll assaulted them captyuating theyr wyttes with sensualitie to make theÌ forget the lorde that the wytnes of his benignite shulde alwayes accuse theyr ingratitude moue theÌ to repeÌt how moch more ought this signe or sacramente of the Lordes death to be hyghly reregarded amonges vs Christians whych preacheth vnto vs a thyng farre better thaÌ a bodyly deliueraunce from a bodely tyraunt namely the delyuerauÌce from eternal dampnacion the kyngdom of darkenes thaÌ whansoeuer the ramping lyon Sathan seketh to deuour our soules by the entiâarg vnto syn and desperacion we by this holy sacrameÌt ar put in remeÌbrauÌce that our sauiour Christ was the promysed sede of the womaÌ whych shuld breake the serpentes head whych moued our father to bannisshe vs from hys syght and hath in hys death bloudsheding slayne the leuia than that had power ouer deth Wherfore as the lambe was yâ sygne appointed to coÌtinue tyl the euerlastinge sauiour euen Christe our laÌbe came to preache the deliuerauÌce of theyr body froÌ the paynefull seruitude of the Egiptians Euen so this bread wyne is the sacrament appointed by christ to preach his most precious death our redemptioÌ tyl he come to iudge the quicke and yâ dead And therfore good brethren after the immolacion of Christe Iesus our passouer laÌbe the Israelites sygne ceassed because the innoceÌt lambe in very dede appoynted of god before the creation of the world to be slayne was come whome it sygnified and hath to assure vs of his death and commyng agayne left vnto vs bread and wyne as a sygne and token to confyrme vs weakelynges in fayth that he hath died for our synnes to pacifye the wrath of hys father and is rysen for ouâ iustification thee yron bandes of death brast in sonder and he wyth triumphante victorye by the power of god hath penetrated the cloudes to geue saluacion So that the ryghtuousnes as Paule saythe that pleased Roma iii god was the redemptioÌ that is in christe Iesus thorough whoÌ the terrible vengeaunce of god is passed ouer vs and wee sealed into redeÌptyon and that ye shuld not doubt but that God by hym is wonne to be our frende marke wel thys his own testimony Hic est filius meus dilectus in quo mihi bene coÌplacui ipsum audite that is to say This math iii marke ix is my beloued sonne in whom I am well pleased heare hym As the lambe therefore was appoynted by Moyses theyr leader chosen of god a memoriall or sygne of goddes goodnes in that he made them fre men as touchynge theyr bodyes from pharaos yocke the nyght before it came to passe EueÌ so this bread and wyne was assigned a perpetual sygne by our Moyses chosen of god by hys precious bloude to leade vs from euerlasting death and dampnacion as a sygne of goddes mercy towardes vs in that he hath sent hys only begotteÌ sonne Iesus in the shape of synfull flesshe beyng wtout syn to coÌdempne syn in the fleshe to coÌquere death for theyr sake that of a pure loue trusted in hiÌ eueÌ yâ nyghte before his deth now by this signe bread wyne christ to instructe hys Apostles whom he had chosen to support stedfastlie amonge the Iewes the delyueraunce of our soules froÌ death exhibited playnely before they eyes that that followed namely hys passion and the coÌforte of the same saying Take eate this is my bodye whych shal be geuen for you do this in remeÌbraunce of me That is to saye euen as ye se this bread broken for the coÌfort of your outward maÌ and thys wyne dronke for the coÌsolatioÌ of the same being so necessary yâ wythout it your outward maÌ perisheth for honger and hauing it the body is defended from staruing Euen so I myne own self personally whom ye se fele know beyng the mynyster of thys whych ye do receaue eueÌ as surely as ye behold the brekyng hereof and know kyng hereof and know that ye haue receyued hit so sureli shal be crucified reÌt and brokeÌ for your synnes and in hit shal deserue fre remyssyon of al youre iniquyties by whose merytes thy vnryghtuous soule is made rightuous for euer yf thou forsakest synne for this was geuen for the comfort of your inward maÌ whom god hated for synne for to reconcyle it to thee fathers fauour agayn to defend it froÌ death eternal Therfore for asmoch as by necessitie we are enforced dayly to coÌfort our bodye with bread drinke Euen so are we dayly enforced to comfort our soule with the eternal Testamente in Christes bloude so that now whaÌ soeuer our sperit beginneth to faynte for hoÌger that it behoueth vs to breake thys bread drynke thys wyne in the remembraunce of christes death and of hys comfortable testameÌte to feade our soule wtall Hoc enim est bibere de plenitudine misericordie sue that is to say For this is to drinke of the fulnes of his mercy And thys opened theyr eyes confyrmed theyr fayth to perfection to preache that whyche they afterwarde sawe come to passe accordiÌg as yâ bread was brokeÌ Paul therfore iÌstructed by yâ sperit of god to vnderstaÌd this misterie sayde yâ whych I receaued I deliuer vnto you o ye Corinthians The nyght before he was betrayed he toke bread brake it saying this is 1 Cori. 11 my bodye whych is broken for you also by yâ cup he sayd thys is yâ new testameÌt in my bloud as ofte as ye eate of this bread and drinke of this cup ye shall preache yâ lordes death tyl he come Yf now the the personal bodi of christ fleshe bloud had ben ther as ye dreame than wolde not paul haue said ye shal preache the lordes death til he come But rather he wold haue sayd behold corinthes here is christ êsonal bodye amoÌges you but paule assuredly taught by yâ holy ghost the this was
god his father wyth whoÌ as many as beleueth in hys only sonne shal âaÌtifye 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 iudgemeÌt EueÌ so shal that soule be endaÌgered in iudgemeÌt 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 seÌt me wherfore as the dore is the entery to the maÌsion 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 coÌtinually 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 strauÌge 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 exeÌpt 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 coÌfyrmation 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 transubstaÌciat 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 iudgemeÌt 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 coÌceyt and worder at the wysdoÌ of god namely yâ truth of hys word As yâ malicious pharaces or stubborne Iewes amoÌg theÌ selues wondred at yâ coÌfortable wordes of christ whaÌhe said his flesh was meate his bloud drinke that it gaue lyfe euerlasting groosely poÌdering the letter not the spiritual enteÌt of christ enteÌdiÌg to preach remissioÌ of theyr syns by the offering vp of his precious body wherby yâ tyraÌnous 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 coÌdeÌpne theyr fonde suspicion to make playne his meaning as touching the eatiÌg 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 maÌnes 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 êsuacioÌ could haue the multitude or commeÌ sort of people beleue yâ his bodi had bene amoÌgest theÌ in form of bread they wold neuer haue brybed yâ knyghtes of yâ sepulture with money to say that his body
beyng bothe God and man not onely satisfied the lawe but also mollyfyed the anger of God hys father conceyued agaynste Adam for thee trangressyon of the law for it was not one nature I meane man that was able and of power too obserue thys law of hys proper streÌgth syns that the lawe hathe confouÌded synne from the begynning vnder whoÌ Adam an al fleshe that issued oute of hys loynes was shutte in but of necessitie there must some soch one be founde whych beyng coupled together two natures wythout spot of synne shuld satisfye for synne please god for traÌsgressioÌ Mercy therfore pytyfully lameÌting the fal of Adam and very Loth to see thee Image of God thus bondaged to death by the subtyll entycemente of thee cruell serpente and an outcaste by the lawe for asmoche as it perceaued in earthe thee impotencye of fleshe and bloud how weake vnable it was to breake thys serpentes head it anoynted eueÌ Christe Iesus to preache good tydynges vnto thee poore healynge vppe the wouÌded hartes and delyuer thee captyues froÌ Esaye 61 deth destroyng that had power ouer death that maÌkynd might be made a ryghtuous planting of the Lorde for hym to reioyse in Christ therfore nothinge rebellious vnto the wyl of hys father who thorow hys fauourable mercy had apoynted hym a sauiour before the fouÌdacioÌ of the world were leyed came and was incarnate for our sake subiected vnto all oure myseryes wythoute synne that by the sacrifyce of hys most precious body myght become a refuge and bastilioÌ vnto al faythfull penitent synners that beleued in him so sure and stronge that the deuyce of the lawe shuld not hurt them that were marked wythe hys bloude neyther yet the locustes whom the starre let out of the botomles pyt shuld worke theyr commyssyoÌ vpon them nor spue out the deuysed vengeaunce of thee God of Iacob agaynst Apoca ix them which he hath deuised to fall vpon al fleshe that hadde not the seale of this lambe in theyr fore headdes Therfore is he called in yâ holy scripture our mercyseat for asmoch as all they that beleue in hym are defended by hys bloudsheddynge Nowe is christe become oure peace offering and perfect sacryfyce our mediator and onlye aduocate whych hath delyuered vs from vnder the lawe and graffed vs in lybertye and grace beynge so fyrmely stable a mersyate that he not onely standeth betwene vs and the lawe but also assureth the Cherubyns of an euerlastyng seate whych neuer shal decaye because they haue hooped in hym for these Cherubyns sat face to face vpon the mercyseate sygnyfyeth the fathers and theyr ofspryng that haue slept from the creacion of the world vntyl the mooste gloryous death of christe Iesus And all these that shall slepe tyll the apperaunce of the sonne of man in hys glorye at the consummation And theyr lokynge downe into thee mercyseat sygnifieth the confessyon of theyr fayth that they in hym are both holye and ryghtuouse for asmoch as vnfaynedly they beleued that that the prophetes haue testyfyed that as âeâu 13 many as trust in him shal haue remissioÌ of theyr syn for ther is no helth in any other nether is ther any other name geuen vnder heueÌ vnto meÌ wherby they myght be saued but only yâ name of Iesu Christ In conclusion the fathers we hooly cleue vnto this christ for asmoche as in him we haue life euerlasting without hym ther caÌ come no saluacioÌ vnto meÌ for he is yâ geuer thereof as wytnessethe hys owne sperit saying Ego do vitaÌ ouibus meis That is to say I geue lyfe to my shepe Wherfore paul to declare that the fathers which slepe in yâ lord to haue eateÌ yâ same body haue dronke of the same cup which is preached vnto vs in thys Sacramente whereof we also are partakers sayeth we haue al droÌke of one spyrytuall rocke and ar partakers of one bread by whoÌ we ar made one body Et hic erat ille panis qui de celo desceÌdit ex quo Si quis ederit viuet in aeternum That is to saye And this was that bread that came from heauen wherof yf any maÌ shal eate he shall lyue for euer Whyche is the head of the faythfull congregacion Euen Christ the mediator betwene god and maÌ in whom as many as faythfully beleue ar buryed from theyr synnes and rysen agayne wyth hym in newnes of lyfe and he that doubte the not thys but wythe an assured affyaunce hopeth thereafter hathe alreadye eaten hys body and dronke hys bloude and hath in hym lyfe euerlastynge Contrarye he that beleueth not the mooste sacred and eternall Testament sanctifyed in hys most precious bloude but castethe it behynde hys backe as a word doubteful and not to bee trusted let hym eate thys sacrament fyue thousand tymes where in ye fayne more lyke infydels thaÌ faythful christians the body of christ our sauiour to be conteyned really it shall asmoche auaylle hym to saluatyon as a dyrgies peny or a masse of requiem for it is not thee sacramentall eatynge that geueth the saluation but to beleue goddes worde that is the sauegarde of the soule neyther is it the Sacramental eatynge that condempnethe thy soule but the vnbeliefe of gods word couereth the wythe death For the eatynge of the Sacrament wythout fayth in the promesse aduexet there vnto profytethe nothyng but to eate the sacramente and stedfastlye to beleue the promes he receaueth not only the Sacrament worthelye but hath also lyfe euerlastynge not for eatynge the SacrameÌt but because he beleueth in hym whom the sacrament fygureth who is lyfe euerlastynge as Iohan wytnesseth sayinge God hath geuen vs lyfe euerlasting and thys lyfe is in hys son he that hathe the sonne hath lyfe and he that hathe not the sonne of God hathe not lyfe in hym Wherfore to eate thys Sacrament i Ioh v. reuerently accordynge to the holye scripture is in breakynge of the breade to preache vnto our conscyence the lordes deathe by whom we are sealed vnto redemption And in drinkyng of the cuppe that is in obeyng to hys worde to haue remyssyon of all oure iniquities and lyfe euerlastiÌg Now good brethren because I wyll not be tedious I hartelye desyre you in the Lord Iesus yf by hys death bloudshedinge ye haue receyued the hope of saluacyon do also requyre you not as one hauyng any auctorytye of hym self but as an instrument nowstered by the louynge kindnes of god to cal you from your heresye to consyder the Embacetour hye prest of our professioÌ christ Iesus beyng yâ brightnes of gods glory the very Image of his substaÌce bearyng vp al thinges with yâ word of his power how he hath in his own person purged our synnes is set on the righthaÌd of the maiestie on hye being eueÌ as moch more excelleÌt theÌ yâ angels also howe he hath sanctified the testameÌt in his precious bloud to the coÌfortable helth
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 ââi 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 âª Contrary wyse what in structour had the high prestes and Pharisies whan they called hym CarpeÌters 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. conteÌtion stryfe to walke after mans doctryne ⪠Therfore say I that god hath not called vs by his holy Euangelion to determyne our fayth vpon the dreames of men for fayth is a perfecte gyfte al gyftes that are perfect good done come from god whych is perfyghte and therfore they are not to be establyshed vpon 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 opeÌly stickiÌg vnto the iudgemeÌts 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 EuaÌgelions of thee glorie of God whyche is delyuered vnto me is an holesome doctryne And also vnto the ThessaloniaÌs 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 notwithstaÌding 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 phaÌtasyes 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 coÌscyens 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 vnteÌpered 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 louiÌgly 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 iÌdeuour 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 laÌbe to eate for it was accostumed amoÌgest 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 laÌbe 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 deliuerauÌce 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 laÌbe were preserued from daungerous plages
at thys his laste supper whan he instituted thys sacrameÌt 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 chaÌced 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 coÌforter assone as he had repeted vnto theÌ the coÌfortable êmyse of yâ TestameÌt sodeynly eueÌ in theyr syght he entered into hys glorye a cloud taking hym out of theyr eyes And whyle they yet stode woÌdering 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 instructiÌg theyr sperit with this coÌsolatioÌ saying Ye meÌ of galilie why staÌd ye here gasiÌg the same christ which is nowtakeÌ froÌ you into heaueÌ shal in yâ same maÌner 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 opeÌly yâ his body is not onely in glorye wââhe 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 ⪠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 ⪠The god that is oure god shal come openly and shall not kepe sylence In his syght shal fyere consume rouÌd about him shal be a myghty teÌpest 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 ââ Iohan. 5 Thessa 4 2 Thes â de celo mortui in Christo resurgeÌâ 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 teÌporibus 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 ⪠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 sacrameÌt 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 nothiÌg of thys body wyth your groose carnalitie it hath expressiuelye shewed what bodye thys was wether it weÌt 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 aâat ââ Gal. â3 Roma ââ 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 becoÌe 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
was stoleÌ awaye by hys discyples in thee night but bicause they were vnable to proue hys body to be in theyr possessioÌ therfore they fyed theÌ with largition to bleare the peoples eyes that they myght neuer se but styl staÌd in vnbeliefe EueÌ so you with might mayn haue endeuoured to saue theyr eyes from the lighte of goddes worde leste paraduenture they myght happely see condeÌpne your heresy for this ye thinke it no shame to set thys detestable errour as a curtayn betwen the peoples eyes the spiritual eating of this bodye wherfore vnderstand you al that labour of this phrenesy so that ye waxe wroth with the sperit of the moste hyest for speakinge truthe vnderstand I say what is meante by the eating of this spirituall bodye verely not thee tearynge wythe the teth nor dysmeÌbring of Christes body but only that we shulde assuredlye trust that by hys owne bloude he entered ones for all into the holy place hath found eternal redeÌption also being perfect became the cause of euerlastiÌg saluatioÌ vnto al theÌ that obeye him by the sacrifice of hys precious bloud thorow the sperite offered without spot vnto god he hath geuen remissyon of al our synnes yf we repent hatyng vngodlynes holy trust vnto this anker of our soule sure sted fast by hoope whyche leadeth vs to take thys holde that where as our vnperfecte fleshe was vnable to do or satysfie the wyll of god the father he hathe by hys precious death crosse not only fulfylled the wyl of god appeased hys wrath and become lyfe euerlastiÌg to theÌ that trust in hym but also is become the entrye of the eternal kyngdom of endles tranquillitie the place dayly receaued of theÌ that ar santified in him for here on staÌdeth the lawe thee prophetes Wherfore whaÌ soeuer ye breake thys bread eate it wherwyth ye assure your coÌsciens the being turned into your substaunce it norysheth your bodye so at the breaking hereof ye must assure your conscience that yf ye forsake synne vnfaynedly beleue that thee breakynge of hys body hath pourged away our syn by the whych we haue possessed all the merytes of his precious bodye namely remyssyon of al our synnes and life euerlastiÌg He is turned into the immortal incorruptyble and impassyble substaunce of soche a faythfull soule and wythout dout continually norysheth it QuicuÌque ergo paneÌ hunc coÌmederit ex nouo testamento in sanguine suo saÌctificatio hoc exhanserit morte noÌ morietur sed viuent in aeternum That is to saye Who soeuer therfore shal eate thys bread shal drynke of thys newe testameÌt sanctifyed in hys bloud yâ same shal not dye the death but shal lyue for euer For whan he sayth whoso eateth my flesshe drinke my bloud hath life euerlasting And whoso beleueth in me hath lyfe euerlastiÌg What dullard is ther that perteyneth not the eatyng of thys bodye fayth in hys bloud shediÌg to be both one except he wold moost wickedly appoynt vs. ii wayes vnto saluacyon one by eatyng of the Sacramente another by fayth but yf by eatynge alone the dyscyples shulde haue had lyfe euerlasting assone as they hadde receaued thys body at yâ supper what hadde the crosse and death of Christe auayled But god forbyd that the myndes of godly men shuld at any tyme be entankeled wyth soche strauÌge lerninge comberous doctryne which I feare me wolde sone come to passe yf yâ wordes of our redemer shulde carnally according to the letter be vnderstand but Christ calleth hym selfe both helth lyfe to al theÌ that trust in the coÌsummate sacrifice of hys body ones offered for al synne vnto them wil Hebre. ix apeare agayn without syn vnto saluation sendinge vnto theÌ by hys bouÌtuous grace the only most beautiful ambacetor of peace the importible crowne of euerlasting glory which with a sure hope dylygentely loke for the aperaunce of hys most gloryous face Who wil drawe vs with him to the immutable kyngdoÌ of hys father wyth whoÌ we shal with ioye inexplicable liue eternally for he hath sayd thys worde whyche retourneth not vnto hym emptye Vbi ego sum ibi erit minister meus That is to saye Where I am there shall my mynister be for he enioyeth glory and lyueth for euer and so shall we do that trust in hym for thys is the wyl of God As Iohan sayth Vt qui vidit filium et credit în eum habeat vitam aeternam Christes resuscitabit euÌ in nouissimo die That is to say That he that seeth the sonne beleueth in hym maye haue eternall lyfe and christ shal rayse hym in the last day Christes flesshe therfore that it was deliuered vnto death for oure fredom is called the meat of oure soule hys bloud forasmoche as it was shedde vpoÌ the crosse is called therfore thee dryncke most helthful and necessarie of our soule wtout whoÌ our soule could not haue bene saued but in this doctryne of the sperit of truth is fouÌd no traÌsubstaÌciation into bread nor wyne nether yet a personal body therfore ye must nedes graÌt al though it before agaiÌst your wylles that your Imaginacion cometh of your selues and not of god therfore it must be vntrue NaÌ oiÌs homo mendax deus verus est in cuius labiis nuÌcquaÌ inventus erat dolus That is to say For euery man is a lyar but God is true in whose lippes was neuer found deceit Good brethreÌ yet ones agayn pacieÌtly suffer me to aske you a litle questioÌ yâ knowlege of whoÌ caÌ by no meanes hinder you êffer you it may to discerne your grief be healed by the gospel Haue ye forgotteÌ good brethreÌ how that our sauiour christe in his perigrinacioÌ in yâ erth to certify his faithful disciples of yâ wil of his father of his fauour towardes theÌ in that he had sent yâ êmised saluacioÌ to al theÌ yâ wold receaue hiÌ beleue iÌ his name left if sacrameÌtes to preache his pÌcious deth yâ lauacre of our soules by whoÌ alone we were purged froÌ syns nameli baptyme yâ sacrameÌt of his body for this case only yâ we alwayes shuld haue before our eyes and firmely print in our hartes his deth passioÌ by whom we were sealed into redeÌption noo more vnder the daÌger of yâ law whych offered vnto our coÌscieÌs for traÌsgressioÌ nothing but daÌpnatyoÌ but vnder libertie grace leste paradueÌture yâ raÌping lyoÌ whiche buseli seketh our destructioÌ shuld at any tyme snatche this christ out of our remeÌbrauÌce as he is alwaies redi by sondry inchynes that he leyeth to snare oure myndes wherebye they myghte forget theyr saluacion therfore of ii necessarie thiÌges he made theÌ of whoÌ we haue in this our mortal lyfe soch necessarie vse yâ wtout theÌ we cannot susteyne our mortal bodies nameli water bread whereby he shewed vs that as oft as we soughte by this outward
thiÌges to coÌfort 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 coÌforteth coÌtinualli causeth it to lyue Wherfore for asmoch as he before his deth istituted thes ii sacrameÌts I demaÌd of you whiche of theÌ ye thiÌke most honorable or metest to be preferred before thother paraduenture ye wold saye the sacrameÌt 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 graÌt them both to geue one gyfte to preache one thyng whereby accordyng to the doctryne of yâ scripture to be equal thaÌ I demauÌde of you why bit staÌdeth 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 mysvnderstaÌding of thys word sacrameÌt 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 grouÌd yâ good sede offered thervnto with his most pestileÌt infectuous tares of vnbeliefe his treasure that furnissheth the stynkiÌg gulffe of hel hys inheritaunce lest ye at the coming of the husbandmaÌ whose enteÌt is to purge hys corne gather it together into the garnard be with chaffe weed burned in vnqueÌcheable 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 auncieÌt wryter your frend saying SacrameÌtuÌ est visibile sign um inuisibilis gratiae That is to say A sacrameÌt is a vilible signe of an inuisible grace that is a sacrameÌt 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 redeÌption 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 laÌbe in soch sort now that yf the deuyl wold lay assault vnto our coÌscieÌce with his instrumeÌtes of disperacion to make oure hope faynte yâ we haue brokeÌ the lawe therfore must of force be coÌdeÌpned or that god is vnable to remyt our iniquities yf we repeÌt neuer so sore we haue to vaÌquishe hys tyrannous persuacioÌs this êmyses annexed vnto these visyble sygnes or sacrameÌtes which ar only sene with yâ eyes of our faith tasted with soule nameli that Roma x ⪠christ is yâ fulfilling of yâ law to iustify al yâ beleue agayn christ hath put out yâ handwryting yâ was agaynst vs coÌceaued in yâ lawe writteÌ that hath he takeÌ out of the way hath fastened it to yâ crosse hath spoyled rule Câlâ ii power hathe triuÌphed 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 coÌscieÌces that willingly repeÌt theÌ of theyr wickednes That christ for no other purpose i Timo. i came into thys world but to saue synners For he hath coÌfessed hym self to be soch a god so mercyful so kynd louinge to theÌ that repent theyr wickednes that he wyl not remeÌbre 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 ⪠beyng but dust asshes that it hath pleased his diuyne maiestie so moch to teÌder oure weake sperites coÌpassed about wythe the pryson infectuous dongion of flesshe and bloude that in the receyte of thys vysyble sygnes we haue wherwyth to comfort strengtheÌ augmeÌt augmeÌt 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 euerlastiÌg 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 coÌsolacioÌ vnsene with our flesheli eyes hath he coÌfyrmed yâ hope of our forefathers in the promyses of hys holy word by visyble signes or sacrameÌtes As for an example it pleased our heueÌly father to leaue vnto AbrahaÌ his posteritie circuÌsitioÌ with certayn sacrifices in moyses law to be sacrameÌtes tokeÌs by whoÌ they shuld be led as it were by yâ haÌd 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 teÌple was sprinkeled being a visyble sacrameÌt vnto theyr mortal eyes preached the inuisible grace of the promes yâ Esaye prophesied namely that god wold send a lambe so pure innoceÌt 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 circuÌsytion was a visible sacrameÌt to coÌfyrme 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 instrumeÌt is Rom. iiii Christ the promysed seede to AbrahaÌ in whome all nacyons be blessed Therfore as it is euydeÌt by the scripture theyr sacrameÌtes 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 sacrameÌt of the alter ⪠as featly ye name it then were not the sacramentes of equal force But we only possesse thys Christe of whom theyr sacramentes testyfyed and not they consequeÌtly that we only ar saued because we ar only pertakers of this body and not they for theyr sacrameÌtes 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 coÌdeÌpne 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 sacrameÌtes 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 diligeÌtly 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 AdaÌs 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 disobedieÌt agaynste hys law Now whaÌ yâ law beyng by nature an exacte iudge one yâ vseth noo percialitye in rewarding euery one accordiÌg 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 ⪠whose straytenes he had tasted and so well knewe to abhorre hate and condempne synne for the lawe entreateth no man freÌdely 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 âetif xviââ and xxvi Ezââ 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 conscyeÌce 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