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
at thys his laste supper whan he instituted thys sacrameÌ„t by this text Hoc est corpus meum quod pro vobis tradituruÌ„ That is to say This is my body which shal be geuen for you ThaÌ„ the scripture blanketh you for it teachethe vs yâ— the natural body of Christ whiche brake this bread afterward to be slain vpoÌ„ yâ— crosse buried Agayn if ye affirme this alteratioÌ„ of his bodi to haue chaÌ„ced after his resurrection than the scripture replyeth agayn geuinge you a fayre checkmate sayinge that after he was rysen he bracke bread amongeste hys apostels in the forme of the crucified body hauing nothyng thereof altered sauing that nowe it was immortall nomore subdued to our carnall passyons Then to conclude yf neyther before hys death nor after his resurrectioÌ„ he entered into thys bread thaÌ„ is youre Imaginacion false But now paraduenture ye wyl demaunde of me whyche haue disproued thys magicall transubstanciation What became of this body thus rysen the scripture maketh you thys answere After he hath continued in the yearth xl dayes whan he was rysen the disciples but then gathered together at Ierusalem abyding as they were appoynted the coming of yâ— promised coÌ„forter assone as he had repeted vnto theÌ„ the coÌ„fortable ê“myse of yâ— TestameÌ„t sodeynly eueÌ„ in theyr syght he entered into hys glorye a cloud taking hym out of theyr eyes And whyle they yet stode woÌ„dering at the mighty arme and incomprehensible power of god to take from theÌ„ all occasyons of doubtynge or supposal what shuld folowe of Christ thus takeÌ„ froÌ„ theyr eyes Beholde an angel apered vnto theÌ„ instructiÌ„g theyr sperit with this coÌ„solatioÌ„ saying Ye meÌ„ of galilie why staÌ„d ye here gasiÌ„g the same christ which is nowtakeÌ„ froÌ„ you into heaueÌ„ shal in yâ— same maÌ„ner apere agayn wherfore what is he yâ— dare boldelye vsurpe the name of a ChristiaÌ„ hateth to be reformed by yâ— holy goost whom god hath left vnto vs to instructe vs in Christ by whoÌ„ we heare opeÌ„ly yâ— his body is not onely in glorye wâ—â—he his father in the euerlasting kingdom exempt from trouble mysery in whoÌ„ reygneth nothinge but ryghtuousnes peace where it shall reygne in power and glory vntyl he hath brought all hys enemies into subiectioÌ„ whiche stouburnly vpon a froward spyte wyth holde hys truthe in vnrightuousnes but also according to the scripture shall come agayne to iudge the quycke the dead as dayly we lay in our crede of whom yâ— prophet dauid thus speaketh â–ª Deus manifeste veniet deus noster non silebit Ignisin conspectu eius exaudestet in circuitu eius tempestas valida quia deus iudex est That is to say Psal 49 â–ª The god that is oure god shal come openly and shall not kepe sylence In his syght shal fyere consume rouÌ„d about him shal be a myghty teÌ„pest because god is a iudge And Paule sayth also in this wyse testifying of hys coming Ipse dominê° cum hortatu voce archangeli ac turba dei descendet Math â—â— Iohan. 5 Thessa 4 2 Thes â— de celo mortui in Christo resurgeÌ„â— c. That is to say The lord him self shal descend from heaueÌ„ in the encoraging voyce of an Archangell wyth the trumpe of God and the dead in Christ shal ryse c. And thys comyng was also reueled vnto daniel the prophete in a vysion by nyght where he sawe one like to the son of maÌ„ comyng out of the cloudes vnto whom the aged man gaue power and dignitie regall that all people trybes Dani. vii apoca i. Philip ii tonges shuld serue hym whose power is an euerlasting power which shal neuer be put down and hys kyndgom endureth in corrupt Because therfore that we shuld assuredlye pronounce hym to be the ende of the lawe and of the Prophetes that nothynge testified in them shulde be lefte vndone but fulfylled by him to assure vs that he wolde come that we myght at no tyme be careles and vnprouyded as were the foolysshe vyrgyns and so thorowe oure negligens be shutte oute he gaue vs certayne sygnes and tokens that Ioel xxxii Math 24 Ierem 25 Esay xiii marke 13 luke 21 shulde come to passe before the daye of hys commyng euydently testifyed by thee prophetes the Euangelist as the alteracion of the sonne and moone and the decaye of the bryghtnes of the starres wyth soch lyke many testified in the Scriptures For lyke as the lyghtening goeth from the East and shyneth math 24 into the West so shall the commynge of thee sonne of man be and whaÌ„ be cometh he wyl not tarrie QueÌ„ quideÌ„ aduentum vt refert Paulus narret teÌ„poribus suis beatus solus potens Rex reguÌ„ Timo. dominus dominantiuÌ„ qui solus habet immortalitatem lucem habitat in accessibileÌ„ queÌ„ nullus videt That is to say Whych coming as Paule declareth the kyng of kynges Lordes of rulers who onely hath immortalitie dwelleth in lyght yâ— noman can come to whoÌ„ nomaÌ„ seeth Paul therfore seynge the imperfectioÌ„ of our flesh which is geueÌ„ to feade yâ— lust of our corrupt afflictions exhorteth to loke diligentli for his coming of our sauioure saying â–ª Conuarsatio vestra erit in Celo celis vnde faluatorem aduenturum spectatis That is to say Youre conuersation therfore shal be in heauen whence ye loke for a sauiour to come If he be to come he is not yet come for whan he cometh he wyl not tarrye Yf he be not yet come he is not here Yf he be not here than it foloweth yâ— his body is not reallye in yâ— sacrameÌ„t Now good brethren ye haue hero yâ— doctrine of gods sperit what it hath taught of yâ— natural body of christ Iesu how it was not only crucified dead buried rose agayn yâ— iii. day but also that ye shulde fantasye nothiÌ„g of thys body wyth your groose carnalitie it hath expressiuelye shewed what bodye thys was wether it weÌ„t where it is from whens it shal come for as moch therfore as this is yâ— sperit of truth whoÌ„ christ at his departure promysed to hys faythfull folowers as a gouernour to leade them into al truth we yâ— couet to be called Christians must of necessite beleue it yf wyth christ we do entend to haue any societye for who so beleueth not this his soule shal not prosper but yâ— aâ—at â—â— Gal. â—3 Roma â—â— iust shall lyue by fayth Christe therfore thus speaketh in IohaÌ„ Verely verely I saye vnto you whoso heareth my word beleueth him that sene me hath euerlasting life and cometh not into damnatioÌ„ but is passed thorow deth vnto lyfe Iudge you now what shal becoÌ„e of those whych dispyce and beleaueth not this truth Now as touchinge Luthers errour yf that vnder the forme of bread the natural body of christ shuld be it apereth hys ciuilitie to be very slender
¶ A spirituall purgation sent vnto al them that laboure of Luthers Errour as touching the bodely presens of Christe our sauiour in the Sacrament and to al them that haue espyed the libertie of the gospel as touching theyr fleshe yet seke not the lybertie to make free theyr spyrite from thys afore sayde errour Ihon. xviii ¶ Euery one that is of truth heareth my voyce Cum Priuilegio ad imprimeÌ„dum Solum To the right worshypfull and godlye Knyght Syr Thomas wyat thee Auctor hereof wysshet helth encrease of grace to perfectioÌ„ in christ oure Lorde Amen FOr as moch as the accostumable vse of this our realme after the long absens of our freÌ„des returned into theyr natyue coÌ„tre we semed than with gyftes and presentes the only sygnes and tokens of theyr affectyon towardes them right worship full knyghte I vnable to be a frend yet of lyke affectyoÌ„ wyl and hart as frendes are haue addressed thys poore and rude present to welcome you wythe all whyche coueteth not fame or estimacion that commonlye telleth the myndes of men but that thing only whoÌ„ I knowe you to be to your power a defender maynteyner namelye the glory of god truth of his most sacred wordes the earnest of our saluacioÌ„ Partly therfore moued by affection dutye for your benyuoleÌ„s towardes me and chieflye for the hartye zeale you beare vnto the most sacred gospel of Christe Iesus I am so bold to dedicate thys rude and vnlerned yet symple and true lucubration Whom I hartelye desyre you to accept at my poore handes not lokynge vnto the gyft but vnto the mynde of thee geuer not forgetting the geÌ„tylnes of Artaxerkices Kynge of Percia who refused not a draughte of colde water at the handes of a poore labourer consyderynge his hart not the basenes of yâ— gyft Thus doyng ye shal sharpeÌ„ any desyre hereafter to vysyte you wythe soche lyke my poore exercyses Thus yâ— lorde god of myght and euerlasting power encreace you wyth hys grace and augment your knowledge in hys gloryous Gospell AMEN ⧠The boke to the Christian reader wissethe helth grace vnderstandinge in the Lorde Iesus LYke as the chyld doth sore lament And greuouslye take hys mothers lake EueÌ„ so am I not wel coÌ„teÌ„t Myne authors haÌ„des thus to forsake And as the chyld caÌ„not wythstand Hys parentes wyl but must obeye So lyeth it not within my hande My authour wil to agayn saye But the prouerbe in very dede Thys dout briefly doth so discusse Nedes shal yâ— must wyth haste spede The matter in no case can refuse Syns theÌ„ ther is no remedy But forth to troge and hast to make To slacke the tyme it were but folye In thys yâ— I haue vndertake Helpe haue I none me to vpholde In thys greuous perplexitie But god whych biddeth me be bolde Hys truth to speake veritie Which is of force I know ryght wel Me to mayntayn in euery case Agaynst yâ— clergie byshoppes cruell That thus gods worde styl do deface Whose tyranny fylthy pryde Whose doutfull table Epicuriall Whose welthines and myters wyde Whose golde ringes most cynedicall Hath gods own word iÌ„ soch disdayn And there at doth so swell and freate That it to colour they cannot refrayn It casteth nought therin to sweate â–ª Theyr supposal groose coÌ„iecture Not ruled by the testament They place in stede of yâ— scripture Agaynst the Lordes spiritual entent Whych thing amoÌ„gest the multitude As a ScorpioÌ„ moost cruel fel Hath stong theyr hartes both blynd rude And draweÌ„ theyr fayth froÌ„ the gospel So that they now in places clatter Autoritie hath taught vs so As for the gospel it maketh no matter Be it wel or be it woo Thus recheles in destreinte of mynd They preferre mens blynd fantasye Contrary to the nature kynd Of godes worde and verytie Wherfore as one yâ— doth lament This sore disease and malady My brothers conscience to haue rent And fylled it wyth mysery I haue prepared thorow gods goodnes For this vnkynd perturbacyon To the mynd a gentyl releasse Called a spirituall purgatyon Whose nature is to mudyfy And cleane eschoure the conscience Of them whom luthers heresy Hath infecte wyth the bodyly presens Of christes body in the sacrament Vnder forme of bread styl to remayne Cleane contrary to the hole concent Of gods holy sperit word certayne Wherin they maye as in a glasse Theyr errour trye and take awaye PlaÌ„tiÌ„g theyr hartes iÌ„ libertie grace Of oure hygh god the assured staye Of all mankynd that faythfully Vpon hym cal wyth feare treÌ„blyng He is theyr lord guyde truly That wil theÌ„ lead in this good lerniÌ„g So that errour fantasye And gredy lucre apt to reache Shal not seduce theÌ„ so fondly Agaynst yâ— truth this vntruth to teche Wherfore good reader I yâ— requyre In perusyng me be pacyent Syns that the prophete is my desyre And goddes glorye is my hole intent Who hath me framed verely For this purpose an instrumeÌ„t Only to publyshe his glory And the truth of hys holy TestameÌ„t And not to please the carnal eye Or satisfie the vnkynd lust Of our poteÌ„t mighty clergie Whych ar nothyng but asshes dust That so stoutlye in euerye place Defend theyr wicked tradicyon Dishonorynge the sperite of grace To theyr moost shamfull confusion Except they do forsake theyr synne And repeÌ„t of theyr wyckednes Theyr ware to theÌ„ wyll neuer wynne Any yote of the lordes ryghtuousnes Whych is our fort sauing helth Our strong towre tresorye On whoÌ„ depeÌ„deth al our welth Exempting vs from myserye Vnder whose holy protectyon Mekely to walke is a solas which leadeth to the blysful maÌ„sion Of endles ioye lasting grace Thorow christ our lord sauiour Our sacrifice and satisfaction Of Israel the only redemer In whoÌ„ the faythful haue saluacion To whom be prayse glory honour IudgemeÌ„t dominion continually whych reyneth wyth the father of equal FroÌ„ age to age perpetually power AMEN Grace mercy and peace of conscience be vnto all them from god the father thorow our lord Iesus Christ which faythfull ye wythout colour obeye the truth in setting forthe goddes glory AmeÌ„ BRother for asmoch as our heaueÌ„ly father by the mouthe of his true seruauÌ„t Paule hath coÌ„maÌ„ded al his adoptiue heyres plaÌ„ted in him by yâ—pÌ„cious death crosse of our sauiour christ to exercise theyr tonge whoÌ„ God hath created to magnyfie hys name in Gods holy most sacred word williÌ„g vs the no other word shuld procede out of our mouth but that which shal edifye whan neade is to geue grace to thee hearers greue not the holy sperite of god by whoÌ„ we ar sealed in yâ— daye of redeÌ„ption Our disobedience caÌ„ not Ephe iiii be hydde from the ryghtuous iudge which wayeth the thoughtes sercheth the reynes of maÌ„s hart yf we which couet this felowshyp societie of the eternall testameÌ„t of god go about not
both body and soule to be nomore vnder the banners of deathe but of lyfe and saluacion at this hys last supper whan the tokeÌ„ of this body ly delyueraunce shuld be eaten which was but the sygnificatioÌ„ of thys lambe that was nowe present amonge them by whose death al 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
not yâ— body but the sacrameÌ„t of yâ— body therfore he sayd as oft as ye eate drynke of this bread wyne ye shal preache his deth whych is exalted aboue yâ— cloudes tyl he come agayn for he is departed hens to be oure attorney before the trone of Maiestye of the of the which departure the scripture beareth vs wytnes spokeÌ„ by hys own mouth saying Vado ad patrem paraturus vobis locum that is to saye I go to my father to prepare you a place And agayn VeritateÌ„ dico expedit vobis vt abeam Si non abiero coÌ„solator ille non veniet ad vos Sin abiero mitta ad vos that is to saye I say for truth It is nedeful that I go hence yf I goo not hence that comforter shall not come vnto you but yf I go hence I wil send him vnto you Whyche sperite is not sente to cloke our wyckednes or to suffer vs to dwel in darkenes and in errour but as Iohan sayth to reproue the worlde of syn of vnryghtuousnes and of iudgement De peccato quia non credidit Ioh viii in me De iustitia quia ad patrem vado post hac non videbitis me De iudicio quia princeps huius mundi iam iudicatus est That is to saye Of syn because it beleued not in me Of iustice because I go to my father after thys you shall not see me Of iudgemeÌ„t because the prince of this world is now iudged And therfore sayth christ I haue manye thynges to tell you but ye are as yet vnable to beare them awaye But I go vnto my father whych hath sent me that according to my promes I may send you the sperit of truth which shal without doubte leade you into all truthe to do the wyll of my father The sperite receaued Paule whan his eyes were opened Whyche moued hym to testyfye in thys wyse of our mediator saying Christ is the bishop of our soules which wyth an oblation of hys owne Hebre. 10 precious body hath offered vp hym selfe ones for all on the altare of yâ— crosse wheron he hath made theÌ„ perfecte for euer whoÌ„ he hath sanctified beyng soche an hygh byshoppe whych hath gone thorowe the heauens and sytteth on the right hand of the trone of Maiestie there beyng the admynystrator of the euerlasting tabernacle whom god hath made and not maÌ„ Whose sperite hath taught paule thys doctrine that so farre differeth from yours Did not the sperit of god whom christe promysed to lede al his in al truth Who taught you then this doctryne that thus rebellethe agaynste truthe the contrarye vnto thee truth Which is a lye of whom the deuyll is father as wytnesseth the scripture Come hether all ye â–ª that so stoutlye stande in this Lutherian errour and reproue as ye are shameles thee sperit of truth which speaketh in Paule Debate the matter with him Trye your selues as ye most fondely endeuor to be more wyser than the sperite of God which hath manifest sayd that christ sytteth on the ryght hande of the trone of maiestie to be an aduocate for mannes imperfection you saye that his bodye is in the sacrament vnder forme of breade flesshe and bloud euen as he was borne of the byrgyn Marye O good brethren hit wolde pytye anye Christian hart to see how with out shame ye goo about wythe your deuylyshe sophistrye and deceauable dreames to dysorder the workes of thee lyuynge god who hath coÌ„maunded hys sonne to sytte vpon hys ryghthand according to the testimonies of the prophet Dauid sayinge Dixit dominê° domino meo sede a dextris meis donec posuero inimicos tuos scabellum pedum tuorum that is to say The lord sayd vnto my Lorde syt at my ryght hande vntyl I shal make thyne enemies thy fote stole Alas what meane you thus willinglye to reioyse in darkenes syns gods word beyng yâ— lyght of our feete hath opeÌ„ly shewed vs that no iote of the law or testymonyes of yâ— ê“phetes shuld escape vndone in christ the end mathe v of the lawe prophetes whose mouthes were not open to speake thinges in vayne wherfore syns theyr testimonies ar true whych of necessytie must be fulfylled by Christ for asmoch as god had so ordeyned hit howe dare ye agayne saye the sperite of truth whych affyrmeth hym not only to be ther personallye on the right hand of his father but also hathe appoynted hym to come agayn in the confyrmation of the hole worlde euen in the same from that he departed to gather the corne into the barne burne the chaffe wyth vnquencheable fyere and yet saye you that he is here in the sacrament horribly wyth your lyes blasphemyng the sacred Testament sanctifyinge in the bloud of thee lambe beynge the lawe in dede whom he hath delyuered vnto his people to directe them in theyr waye to perfectioÌ„ nomore wrytten in the table of stone but in hys beloued teÌ„ple the symple hartes of the faythfull as he hym selfe affyrmeth sayinge I wyl geue my lawes Hebre 8 in theyr mynde in theyr hertes wyl I wryte them I wylbe theyr god and they shall be my people euen this law vnadvisedly as I suppose ye despyce and frowardly deny this truth whom the sperit of truth hathe therin wrytten beyng sealed with the precious blood of christ Iesus but it is manyfeste in thee scripture that he whych dispyseth Moyses lawe dyeth without mercye vnder twoo or thre wytnesses Of how moch more sorer punyshment suppose ye shal he be counted worthy whyche treadeth vnder fote the sonne of god counteth the bloud Hebre 10. of the newe testament whereby we are sanctified and vngodly thing and doth dishonour the sperit of grace Alas what dishonour can ther be more to the most hiest that of mercy and of faythfulnes hathe sende vnto vs selye wretches his holy sperite to guide the starne of oure sences yâ— at no tyme they shuld fal vpon the daÌ„gerous rockes of erroure and false doctryne than lytle regardyng his mercyful kindnes not only to speake manyfeste heresye agaynste this truth but also moost arrogantly to iudge our weake sperite able to confounde the wysedom of God mynistered vnto vs by hys blessed worde and mooste stoutlye dysdayne to be ruled thereby â–ª Coulde a shyppe beynge tossed hether and hether thether in the teÌ„pestuous sea ready of yâ— vnmercyfull water to be ouerwhelmed be scotfre froÌ„ danger yf yâ— rude and vnlerned marynors shuld agayn say the wysdom of theyr pilate vnto whoÌ„ god hath reueled the craft polycye through his gracious ayde to leade her from perels No truly Verely nomore is your wysdoÌ„ able in these troubelous opynyons or disceatfull gynnes of Sathan where wyth he purposethe to ouerthrowe the shyppe of youre vnderstaÌ„ding to rule her dangerles yf ye agayn say the wisdom of your lodesmaÌ„ or sterer whom God by hys almyghtye power hath instructed to leade you froÌ„ errour to knowledge from
for as moch as he hath so vnreuerentlye handeled thys bodye not according vnto hys worthines but vnkyndly robbed hym of hys honour whych is his as natiuelye as the bryghtenes is the son and as daungerous to be disceuered Quia ipse est glorie Hebre i spleÌ„dor figura substancia patris That is to saye For he is thee bryghtnes of the glory and the Image of the fathers substaÌ„ce What is he therfore that wyll say Christes body to be inglorious lyns he is the brightnes of his fathers glorie for in the scripture it is called yâ— glorious day starre and therfore Peter knowing assuredly glory to belonge vnto thys body sayd Gloria 2. Pet. 3. Christo nunc in dieÌ„ eternitatis That is to saye Glorye be to Christ now and euer Agayne Iohan not entending to wythdrawe any thynge froÌ„ thys body sayd Gloriam honorem virtutem dignus es accipere insecula apoca 4. seculoruÌ„ That is to say Thou art worthy to haue glorye honoure power for euer Christ also hath sayd by the mouth of hys Euangelyste that who so honoureth not the sonne the same honourethe not thee father for thys cause verely hath god geuen al iudgement to hys son mathe 11 luke 10 Iohan. 5. that all men might honour the son euen as they honoured the father Syns then yâ— ye dreame christes natural body to be here presently â—n the SacrameÌ„t why shal we not then fall down and worshyp it For yf at the name of Iesus al knyes shal bowe as sayth the scripture both in heaueÌ„ and in yearth how moch more ought they to bowe yf they se hys body as ye say in the sacrament for thys we se euen amoÌ„g vs mortal creatures dayly in experience that whan the name of a prynce or emperour in any ciuile matters apperteyning to a coÌ„moÌ„ weale is named amoÌ„g his subiectes they al vncouet theyr heades But whan the person or body of the kyng is presente they fall down vpoÌ„ theyr knies and honoure him Howe moche more oughte we yf it were true as ye saye Whych as is a very lye in dede to fall downe worshyppe the euerlasting prynce immortal body of Christ Iesus But Luther hym selfe hath forbid the worshippyng of this body ergo he must of force eyther deny the bodely presens of christ not to be in the sacrameÌ„t or elles robbed the bodye of hys nature and dishonour the sperit of grace for glorye doth wyllingly folowe thys symple and innocent body of Christ because he humbled hym self to death for the sauegarde of hys as it becometh a good shepeherd wherof yâ— wysemaÌ„ hath thus testified saying GloriaÌ„ precedet humilitas That Proue-15 is to saye Humilitie goeth before glyrye Towhom subscribeth the prophet in thys wyse saying Gloria dominum magna est quia Psa xviii Prou-15 excelsus dominus That is to saye â–ª Thee glorye of the Lorde is great because he is high â–ª For hys body now is a glorified body reuereÌ„tly to be worshypped of Christians Therfore to conclude it were very absurde and out of frame to saye that there is his bodi and deny him that that his body hath deserued of vs vnto whom belongeth thee kyngdom power and glory for euer and euer Amen Agayne Luther wold haue the letter to be symplye vnderstande wythout any interpretacion or troope that because Christe sayde Hocest corpus meum That is to say Thys is my body Therfore it is hys body Surely yf the wyl of God had refuced the interpretacion of hys worde than was he moch to blame to send hys hooly sperit to mynyster soch gyftes vnto men But who is he that accuseth the maiestie of god or reproueth hym in hys doyinges therfore they are not al fautlesse that reproueth the interpretacion whych agreeth wyth the wyll of God For yf ye stand vpon thys narowe ebbe that otherwyse than the letter there shulde be no interpretacion ye shuld not only accuse christ him self whych to hys discyples mystically speaking many thinges very hard for them to vnderstande accordiÌ„g to yâ— letter to make it playn vnto theÌ„ dyuerse times and oft expounded vnto them But also yâ— sperit of truthe for we rede that where as Mathew Marke the Euangelistes haue wrytten of thys Sacrament in this wyse Drynke hereof al thys is my bloud of the newe testameÌ„t Luke and Paule are so bold by the same sperit to enterpret and make playner the same wordes saying this is the new testameÌ„t in my bloude not that the sense differeth but too interpret thee wordes more playner to yâ— fleshe bloud which alwayes not led by yâ— speryt of God by false iudgemeÌ„t is a stoÌ„bling stock to hir self If thou by the same speryt hath manifestly declared the same body beyng now in glorye wyth hys eternal father not to he in the sacrameÌ„t but hathe by hys chosen mynister paul interpreted the wordes of the euaÌ„gelistes saying as ofte as ye eate of thys bread drynke of thys cup preache ye yâ— lordes death tyl he come why rebelleth Luther hys adhereÌ„tes agaynst yâ— wil of god or why preferre they theyr ImaginacioÌ„s before the the purpose of our heauenly father seyng that he vnsealed Paules lippes for this cause to preche this sayinge vnto the rude corinthiaÌ„s the therby thei might vnderstaÌ„d for what coÌ„sideracioÌ„ this visible signe bread wyne was instituted of christ our sauiour namelye to preache thys inuisyble grace yâ— the breaking of Christes body shedinge of hys precious bloud hath pacified yâ— vengeance of hys father which was deuised agaynst Adam Iohan. â— â–ª his of spryng cleÌ„sed vs froÌ„ our synnes so the to theÌ„ the with assured affiance wtout waueriÌ„g are planted in thys hys bodye Rom viii ther remayneth no daÌ„natioÌ„ for he came to seke and saue that was loste that all that beleued â—uke ix in him shuld haue lyfe euerlastynge accordynge to the testy Iohan. 3. to the testymony of the prophet Oseas Thy dampnation o Israel came of thi self â–ª but thy saluacion of our lord Iesus christ Yf the letter good brethreÌ„ shulde be symple vnderstand Alas what shuld our carnal wysedoÌ„ and dulle sences make of christ our mercy seate and lyuing sauiour whych dayly noryssheth vs wyth hys aboundant grace hath he not called hym selfe in the letter a dore a vyne and awaye wyth soche lyke phrases in the scripture ye truly I pray the theÌ„ good congregation Answere me Wherfore hathe he thus called hym self Because thou shuldest iudge him a material dore a vyne or waye no truelye wherfore than doubtlesse Osee 14 because thy mortal eye perceaueth that the propertie of a dore is to opeÌ„ the waye into the mansyon place wythoute the dore nomaÌ„ can enter dangerles Euen so it vouchsaued Christe by hys holy sperit to instructe the immortall eye of thy soule namely thy fayth that christ is the onelye dore that leadeth vs vnto
god his father wyth whoÌ„ as many as beleueth in hys only sonne shal â—aÌ„tifye the euerlasting sabaoth of endles ioy for he alone hathe made thys entre by whom al christians must enter and who so clymmeth ouer the walles and goeth not thorow the dore surely he is a thefe and a robber and as a thefe or robber for his transgressyoÌ„ is subiect vnto iudgemeÌ„t EueÌ„ so shal that soule be endaÌ„gered in iudgemeÌ„t that seaketh in any otherway to god the father that christ Iesus for by him we haue knowledge of god without hym we shall neuer knowe god veryly thus hath he spokeÌ„ with hys owne mouth Yf any man knoweth me the same knoweth him that seÌ„t me wherfore as the dore is the entery to the maÌ„sion place EueÌ„ so Christe is our dore to yâ— father agayn as thou dayly by experience seeste the branches of the vyne which taketh moosture of yâ— body out of whoÌ„ they issue neuer to dye but coÌ„tinually according to his nature growe grene floryshe bryngyng forth yâ— frute of yâ— vyne Euen so as many as ar vnfaynedly graffed in yâ— precious body of christ our sauiour shall neuer taste of death but perpetuallye by hys aboundant grace growe and florysshe in vertu and brynge forth frute in hym agreing to his nature that is the denyinge of vngodlynes doinge good as yâ— prophet wryteth Declina a malo fac bonum That is to saye Declyne froÌ„ euyl and do good Last of al as the way leadeth the pylgryme or wayfaring maÌ„ to his iorneys ende that he may ther rest from werines so doth this our aduocate mediator christ Iesu leade vs which here ar but pylgrymes in this strauÌ„ge lande compassed aboute wythe all myseryes and deathe to oure owne countrie whom he hath purchased for his faythful flocke with hys holy and santyfyed bodye offered ones for al for the remissyon of our synnes which countrie endureth for euer exeÌ„pt froÌ„ all trouble wherein reynethe the peace of god for euer wher we shal enioy the fruyte of our laboure and atteyne the goole whereat al the faythful eueÌ„ froÌ„ the begynning that hath bene are and shal be to the coÌ„fyrmation of the whole world hathe wyllingly directed thee course of theyr lyfe namely lyfe euerlasting the port of christiaÌ„ traueyle wythoute werynes thorowe Christ our lorde as saithe the euangelist Iohan. Hec scrip si vobis qui creditis in nomine filii Iohan v dei vt sciatis quod vitam habetis eternaÌ„ That is to say These thynges haue I wrytten vnto you that beleue in the name of the son of god that ye maye know that ye haue euerlasting lyfe Now to conclude christ is not a material dore way or vyne but hath in hym yâ— qualities of these vicible thinges thus it pleased his mooste glorious Maiestie to enforme vs in the knowledge of the vertue of his most precious body by thys visyble sygnes to augment oure hope to saluacion EueÌ„ so hath he done in thys hys sacrament sayinge Hoc est corpus meum That is to say Thys is my body not that hyt is his personal body nomore thaÌ„ hit is a dore or vyne but as he hath yâ— qualytye of a dore or vyne so lyke caseÌ„ hath he yâ— propertie of thys bread for bread by nature norisheth the body so christ by nature norysheth yâ— soule Yf therfore the letter shuld be symplye vnderstande without interpretacion how moch shulde it abhorre the sperit of god whyche teacheth vs that Christ is our euerlasting priest according to the order of melchisedeck without begynning wtout end Alpha Omega yea how moche shuld it make faynt oure hope to beleue yâ— incorruptible bodie of christ our sauiour to be transubstaÌ„ciat into a massie peace of bread wtout lyfe or soule and made of corruptible elementes But here may you se good brethren as it were in a myrror or glasse yâ— groose capacitie of our indocible iudgemeÌ„t of froward fleshe which seketh not hartely to be instructed in yâ— truth or sauour of the light but rather to be wyse in hys own coÌ„ceyt and worder at the wysdoÌ„ of god namely yâ— truth of hys word As yâ— malicious pharaces or stubborne Iewes amoÌ„g theÌ„ selues wondred at yâ— coÌ„fortable wordes of christ whaÌ„he said his flesh was meate his bloud drinke that it gaue lyfe euerlasting groosely poÌ„dering the letter not the spiritual enteÌ„t of christ enteÌ„diÌ„g to preach remissioÌ„ of theyr syns by the offering vp of his precious body wherby yâ— tyraÌ„nous workes of cruel sathaÌ„ were lowsed hel syn deth clerely vanquished sayd how caÌ„ thys man geue his fleshe to eat his bloude to drinke supposing as Luther his adherentes that they with theyr teth shuld eate the flesh of christe drinke hys bloud esteming it only meate to feade the bely wtal but christ to coÌ„deÌ„pne theyr fonde suspicion to make playne his meaning as touching the eatiÌ„g of his precious body being yâ— foread sent down from heueÌ„ to geue lyfe vnto al the worlde sayd Spiritus est qui qui viuificat caro noÌ„ prodest quic quam verba que loquor spiritus vita sunt That is to saye It is Iohan. vi the sperite that quickeneth the fleshe profyteth nothinge The wordes that I speke vnto you are speryt lyfe As who shuld say it is a spiritual matter that I speake of nothyng apperteyning vnto the fleshe for the sperite of god of nature endeuoureth to instructe the selye poore and faynt speryte of man to be apt to comprehende the wyl of hys creator for thys speryt feadeth the soule and maketh the hart of maÌ„ ioyful and therfore maye it very well be assembled vnto thys worde meate for as an hungrye stomack beyng by longe fastynge febled in streyneth out of corage reioyseth whan it is satisfied with meate Euen so the harte and soule of man beyng long febled wyth yâ— wrathfull displeasure of God vnto whom it was subiecte by disobedience after the aboundant mercy of Christ frely offered hir selfe to appease thys wrathful indignacion by whoÌ„ it was noryshed it ioyfully loked vp praysed hys sauiour And therfore it is a spyrytuall meate whych I speake of geueÌ„ only of yâ— sperit whych feadeth nothing but maÌ„nes mind And thus answered he the errour of the Iewes whyche vnderstode hym to speake of hys personall bodi because we shuld not dreame as Luther hathe done any thyng of thys corporal presens to be in the sacrament But in thys opynyon Luther you all whych moost vnaduysedlye haue subscrybed vnto hys errour haue with your carnal wisedom exceded the policie of the wicked worldlinges which put christ to deth For yf thei eyther by power or ê“suacioÌ„ could haue the multitude or commeÌ„ sort of people beleue yâ— his bodi had bene amoÌ„gest theÌ„ in form of bread they wold neuer haue brybed yâ— knyghtes of yâ— sepulture with money to say that his body
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