god his father wyth whoÌ„ as many as beleueth in hys only sonne shal â—aÌ„tifye the euerlasting sabaoth of endles ioy for he alone hathe made thys entre by whom al christians must enter and who so clymmeth ouer the walles and goeth not thorow the dore surely he is a thefe and a robber and as a thefe or robber for his transgressyoÌ„ is subiect vnto iudgemeÌ„t EueÌ„ so shal that soule be endaÌ„gered in iudgemeÌ„t that seaketh in any otherway to god the father that christ Iesus for by him we haue knowledge of god without hym we shall neuer knowe god veryly thus hath he spokeÌ„ with hys owne mouth Yf any man knoweth me the same knoweth him that seÌ„t me wherfore as the dore is the entery to the maÌ„sion place EueÌ„ so Christe is our dore to yâ— father agayn as thou dayly by experience seeste the branches of the vyne which taketh moosture of yâ— body out of whoÌ„ they issue neuer to dye but coÌ„tinually according to his nature growe grene floryshe bryngyng forth yâ— frute of yâ— vyne Euen so as many as ar vnfaynedly graffed in yâ— precious body of christ our sauiour shall neuer taste of death but perpetuallye by hys aboundant grace growe and florysshe in vertu and brynge forth frute in hym agreing to his nature that is the denyinge of vngodlynes doinge good as yâ— prophet wryteth Declina a malo fac bonum That is to saye Declyne froÌ„ euyl and do good Last of al as the way leadeth the pylgryme or wayfaring maÌ„ to his iorneys ende that he may ther rest from werines so doth this our aduocate mediator christ Iesu leade vs which here ar but pylgrymes in this strauÌ„ge lande compassed aboute wythe all myseryes and deathe to oure owne countrie whom he hath purchased for his faythful flocke with hys holy and santyfyed bodye offered ones for al for the remissyon of our synnes which countrie endureth for euer exeÌ„pt froÌ„ all trouble wherein reynethe the peace of god for euer wher we shal enioy the fruyte of our laboure and atteyne the goole whereat al the faythful eueÌ„ froÌ„ the begynning that hath bene are and shal be to the coÌ„fyrmation of the whole world hathe wyllingly directed thee course of theyr lyfe namely lyfe euerlasting the port of christiaÌ„ traueyle wythoute werynes thorowe Christ our lorde as saithe the euangelist Iohan. Hec scrip si vobis qui creditis in nomine filii Iohan v dei vt sciatis quod vitam habetis eternaÌ„ That is to say These thynges haue I wrytten vnto you that beleue in the name of the son of god that ye maye know that ye haue euerlasting lyfe Now to conclude christ is not a material dore way or vyne but hath in hym yâ— qualities of these vicible thinges thus it pleased his mooste glorious Maiestie to enforme vs in the knowledge of the vertue of his most precious body by thys visyble sygnes to augment oure hope to saluacion EueÌ„ so hath he done in thys hys sacrament sayinge Hoc est corpus meum That is to say Thys is my body not that hyt is his personal body nomore thaÌ„ hit is a dore or vyne but as he hath yâ— qualytye of a dore or vyne so lyke caseÌ„ hath he yâ— propertie of thys bread for bread by nature norisheth the body so christ by nature norysheth yâ— soule Yf therfore the letter shuld be symplye vnderstande without interpretacion how moch shulde it abhorre the sperit of god whyche teacheth vs that Christ is our euerlasting priest according to the order of melchisedeck without begynning wtout end Alpha Omega yea how moche shuld it make faynt oure hope to beleue yâ— incorruptible bodie of christ our sauiour to be transubstaÌ„ciat into a massie peace of bread wtout lyfe or soule and made of corruptible elementes But here may you se good brethren as it were in a myrror or glasse yâ— groose capacitie of our indocible iudgemeÌ„t of froward fleshe which seketh not hartely to be instructed in yâ— truth or sauour of the light but rather to be wyse in hys own coÌ„ceyt and worder at the wysdoÌ„ of god namely yâ— truth of hys word As yâ— malicious pharaces or stubborne Iewes amoÌ„g theÌ„ selues wondred at yâ— coÌ„fortable wordes of christ whaÌ„he said his flesh was meate his bloud drinke that it gaue lyfe euerlasting groosely poÌ„dering the letter not the spiritual enteÌ„t of christ enteÌ„diÌ„g to preach remissioÌ„ of theyr syns by the offering vp of his precious body wherby yâ— tyraÌ„nous workes of cruel sathaÌ„ were lowsed hel syn deth clerely vanquished sayd how caÌ„ thys man geue his fleshe to eat his bloude to drinke supposing as Luther his adherentes that they with theyr teth shuld eate the flesh of christe drinke hys bloud esteming it only meate to feade the bely wtal but christ to coÌ„deÌ„pne theyr fonde suspicion to make playne his meaning as touching the eatiÌ„g of his precious body being yâ— foread sent down from heueÌ„ to geue lyfe vnto al the worlde sayd Spiritus est qui qui viuificat caro noÌ„ prodest quic quam verba que loquor spiritus vita sunt That is to saye It is Iohan. vi the sperite that quickeneth the fleshe profyteth nothinge The wordes that I speke vnto you are speryt lyfe As who shuld say it is a spiritual matter that I speake of nothyng apperteyning vnto the fleshe for the sperite of god of nature endeuoureth to instructe the selye poore and faynt speryte of man to be apt to comprehende the wyl of hys creator for thys speryt feadeth the soule and maketh the hart of maÌ„ ioyful and therfore maye it very well be assembled vnto thys worde meate for as an hungrye stomack beyng by longe fastynge febled in streyneth out of corage reioyseth whan it is satisfied with meate Euen so the harte and soule of man beyng long febled wyth yâ— wrathfull displeasure of God vnto whom it was subiecte by disobedience after the aboundant mercy of Christ frely offered hir selfe to appease thys wrathful indignacion by whoÌ„ it was noryshed it ioyfully loked vp praysed hys sauiour And therfore it is a spyrytuall meate whych I speake of geueÌ„ only of yâ— sperit whych feadeth nothing but maÌ„nes mind And thus answered he the errour of the Iewes whyche vnderstode hym to speake of hys personall bodi because we shuld not dreame as Luther hathe done any thyng of thys corporal presens to be in the sacrament But in thys opynyon Luther you all whych moost vnaduysedlye haue subscrybed vnto hys errour haue with your carnal wisedom exceded the policie of the wicked worldlinges which put christ to deth For yf thei eyther by power or ê“suacioÌ„ could haue the multitude or commeÌ„ sort of people beleue yâ— his bodi had bene amoÌ„gest theÌ„ in form of bread they wold neuer haue brybed yâ— knyghtes of yâ— sepulture with money to say that his body
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
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
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 streÌ„gth syns that the lawe hathe confouÌ„ded 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 traÌ„sgressioÌ„ Mercy therfore pytyfully lameÌ„ting 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 wouÌ„ded hartes and delyuer thee captyues froÌ„ Esaye 61 deth destroyng that had power ouer death that maÌ„kynd 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 fouÌ„dacioÌ„ 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 â—eâ—u 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 droÌ„ke 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 desceÌ„dit 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 SacrameÌ„t 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 euerlastiÌ„g 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 substaÌ„ce bearyng vp al thinges with yâ— word of his power how he hath in his own person purged our synnes is set on the righthaÌ„d of the maiestie on hye being eueÌ„ as moch more excelleÌ„t theÌ„ yâ— angels also howe he hath sanctified the testameÌ„t in his precious bloud to the coÌ„fortable helth