¶ 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 imprimeÌdum 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 freÌdes returned into theyr natyue coÌtre 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 benyuoleÌs 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 geÌtylnes 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 coÌteÌt Myne authors haÌdes thus to forsake And as the chyld caÌnot 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 ⪠Theyr supposal groose coÌiecture Not ruled by the testament They place in stede of yâ scripture Agaynst the Lordes spiritual entent Whych thing amoÌgest 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 PlaÌtiÌg theyr hartes iÌ libertie grace Of oure hygh god the assured staye Of all mankynd that faythfully Vpon hym cal wyth feare treÌblyng He is theyr lord guyde truly That wil theÌ lead in this good lerniÌg 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 instrumeÌt Only to publyshe his glory And the truth of hys holy TestameÌt And not to please the carnal eye Or satisfie the vnkynd lust Of our poteÌt 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 repeÌt 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 depeÌdeth al our welth Exempting vs from myserye Vnder whose holy protectyon Mekely to walke is a solas which leadeth to the blysful maÌsion 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 IudgemeÌt 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 heaueÌly father by the mouthe of his true seruauÌt Paule hath coÌmaÌded al his adoptiue heyres plaÌted in him by yâpÌcious death crosse of our sauiour christ to exercise theyr tonge whoÌ God hath created to magnyfie hys name in Gods holy most sacred word williÌg 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 redeÌption Our disobedience caÌ not Ephe iiii be hydde from the ryghtuous iudge which wayeth the thoughtes sercheth the reynes of maÌs hart yf we which couet this felowshyp societie of the eternall testameÌt of god go about not
onlye to burden weakelinges wyth errours dampnable but also to greue yâ holy spirite of god thorow our vayn dreames or ImaginaÌcioÌs beleuiÌge creatures before the creator wherefore good brethren dyligeÌtly marke you my wordes and not myne but the wordes of the lyuyng god whych are not sente to you at thys tyme for rebuke rebuke or occasion God I take to wytnes but for loue that you shulde not be pertakers wythe the Ipocrites whose porcyoÌ is Apoc xxli leyed vp in the lake of hel burning with fyer and brymstone but for this cause they are sent vnto you assuredlye yâ lyke as you whyche entende to leue in goddes feare haue sought a redemye for the imperfectyon of yâ fleshe frayle nature of goddes word yf ye haue learned to satisfye it according to his wil without synne euen so to helpe your weake iudgementes and your vnperfight sperit as touching the sacrameÌt of the blessed body blood of Christ our sauiour you may repayre vnto his word of him seking prayenge with the prophete that he wyl establyshe your iudgementes in hys truth make your pathes saue froÌ wycked meÌ that they ouerthrowe theÌ not For whan ye sought a phecision to ease your sycke flesshe to dischardge you of a carefull burdeÌ paynful yocke that a law papistical had layed vpoÌ your necke you councelled not thee chyldreÌ of the world were they neuer so famous no not marten Luther whoÌ to be nothing elles of theÌ self but vanitie lyes the prophete beareth you witnesse saying Man is vpon the waughtes lyghter thaÌ vanitie it selfe And in another place All meÌ ar lyars but you councelled him whoÌ you knew could not lye because it is truthe it selfe condeÌpneth lyars saying I wyl destroy all them Psalm v yâ speake lyes therfore you were sure that yâ libertie which ye now possesse was good because he grauÌted it that could not be reproued Nowe moche more ought ye for the disceate that troubleth your soule namely false iudgemeÌt erroure which is the best part of you vnto whoÌ your bodi must both obey and serue not to sticke to flesh blood which by vngodly lyuiÌg ar robbed of true iudgement in the misterye of goddes truth but as yâ sperit being the best parte of youre bodye who beyng lyghtened your body caÌ perseuer in darkenes Euen so goo ye vnto him which is moost chiefeste myghty in operacioÌ able to make yâ blind to see the deffe to heare the doÌ me to speke to heale the wouÌdes that errour hath maymed you wtal nameli goddes word for hit al thinges were created wtout it nothing was created no not luther whom al though gods sperit ruled to speke som thinges right yet whaÌ he begaÌ to loue hym self set forth hys owne dreames not ruled by the sperit of god he erred as some other of hys forefathers hathe done so that this sower leueÌ being but litle in quaÌtitie yet in qualitie poyson sharpe hath as the scripture saith sowred his hole lompe of dowe But good brethren syns ye stand fre as touching the fleshe that by goddes word be ye not bound in yâ sperite to the iudgemeÌt of meÌ call rather to your remembraunce that as the potter excedeth the pot the workemaÌ the worke thee creator thee creature Euen so the wysdoÌ of god our creator not only ours but luthers also excedeth our wysdo Luthers too Whose folyshnes is more wyser than the wysdom of meÌ Wherfore as wisdom wold let vs repayre vnto him whych is hole wyse hoole good truth it self that he may by his word open your eyes that you may knowe your disceate be healed by the Gospell Whyche as paule sayth is yâ power of god i Corin i. vnto saluacyon to all theÌ that beleue it And who so denyethe Iohan iii it he is already condeÌpned for therfore are we called the sonnes of god because we haue be Gala. iii leued in Christe Iesus whom god the father hath by his holy sperite sealed as wytnesseth Esaye the prophete to preache Esaye li. vnto this gospel namely deliueraÌce vnto the captiue healinge of the sycke mens woundes only that al they which beleue thys moost sacred word denying vngodlines shuld be made a rightuous plantinge wherein god shuld reioyse For god hath called vs by his mooste glorious gospell not to allowe the Imaginacion of fleshe eyther to acquyet our conscieÌce according to theyr opinioÌ polluting our faith whom hathe chosen to be his spouse with yâ adulterynne dregges of carnall wysdoÌ whoÌ we knowe leadeth vnto death For Paule saith to be carnally Rom viii mynded is death but to be spirituallye mynded is lyfe For carnall wisdom sauoureth not of god which is a sperit worshipped in speryte truth and therfore it is vnable to iudge of the word whych is sperite lyfe to them that sticke therunto with fayth vnfaynedly and therfore let it not defyle oure sainctuarie faythfull sperite vnto whoÌ god wyl declare the se mysteryes that are aboue yâ grype of fleshe for as a louing husband possessing a faythful wyfe whose propertye is to be silent doubteth not to communicate hys secretes vnto her because his loue shuld appere Euen so our messias hath not feared to coÌmunicate the misteries of his truth vnto a lowlie sperit symple hart whom he hath maryed vnto him self by the lyuely fayth whych we haue in the merites bloud wouÌdes of the anointed sauiour to this witnessing yâ prophet Ose as saith in the person of god I Osee ii wyl marrie the to me in fayth and thou shalt knowe the I wyl be the lorde Wythoute fayth therfore as it is vnpossyble to Esay vii Hebre. xi please god as Paule wryteth so is it vnpossible wtout it to enter to enter yâ depth of gods truth And therfore sayth the prophet The wrath of the lord came vpon Israel because they beleued psal xviii not in God nor trusted in hys sauing helth Agayn wo be to the dissolute harte the beleueth not god nor trusted iÌ his sauiÌg helth therfore shalt thou not be defeÌded of hym But vnto yâ apostels whych in faythe were moued to him he sayd with his own mouth It is geuen vnto you to know yâ secretes misteries of the gospel Why because ye haue not takeÌ yâ wysdoÌ of meÌ to be your scholemaster but by a symple hart forsaking syn haue takeÌ the sperite of god to be your guyde As for an example what scholemaster had Nathaniel whaÌ at yâ fyrst syght he said Rabbi tu es ille filius dei tu es ille Iohan i ⪠Rex Israel that is to say Good mayster thou art that sonne of god thou art that kyng of Israell What moued Peter to coÌfesse Christ to be the sonne of yâ lyuing god coÌtrary to the opinion of fleshe bloud sondrye wayes Prophesyinge of hym Doubteles men taughte them not
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
not yâ body but the sacrameÌt 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 coÌsolator 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 iudgemeÌt 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 ⪠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 coÌmaunded 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 opeÌly shewed vs that no iote of the law or testymonyes of yâ êphetes 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 teÌple 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 daÌgerous 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 ⪠Coulde a shyppe beynge tossed hether and hether thether in the teÌpestuous 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 vnderstaÌding to rule her dangerles yf ye agayn say the wisdom of your lodesmaÌ or sterer whom God by hys almyghtye power hath instructed to leade you froÌ errour to knowledge from
at thys his laste supper whan he instituted thys 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
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 spleÌdor figura substancia patris That is to saye For he is thee bryghtnes of the glory and the Image of the fathers substaÌce 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 ân the SacrameÌt 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 amoÌg vs mortal creatures dayly in experience that whan the name of a prynce or emperour in any ciuile matters apperteyning to a coÌmoÌ weale is named amoÌg 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 sacrameÌt 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 ⪠Thee glorye of the Lorde is great because he is high ⪠For hys body now is a glorified body reuereÌtly 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 accordiÌg 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 testameÌt Luke and Paule are so bold by the same sperit to enterpret and make playner the same wordes saying this is the new testameÌt 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 iudgemeÌt is a stoÌbling 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 sacrameÌt but hathe by hys chosen mynister paul interpreted the wordes of the euaÌgelistes 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 adhereÌtes agaynst yâ wil of god or why preferre they theyr ImaginacioÌs before the the purpose of our heauenly father seyng that he vnsealed Paules lippes for this cause to preche this sayinge vnto the rude corinthiaÌs the therby thei might vnderstaÌd for what coÌsideracioÌ 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 ⪠his of spryng cleÌsed vs froÌ our synnes so the to theÌ the with assured affiance wtout waueriÌg are planted in thys hys bodye Rom viii ther remayneth no daÌnatioÌ for he came to seke and saue that was loste that all that beleued âuke 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 ⪠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
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 testameÌt ye may euydeÌtly 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 coÌsolation 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 mâssiage 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 maÌkynd to se the blessed Testament of hys kyndnes towardes vs and moost heaueÌly speryt so lytle estemed pronuÌced by hym whych far excedeth Moyses in worthynes and honour euen Iesus Christ Thinke you that he ⪠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 iiââ Esaye wytnes sayinge Because they haue offended the law chauÌged the ordynaunce made the euerlasting TestameÌt 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 pestileÌs for he hath already prepared hym self agaiÌst Ierem 29 theÌ to battaile set vp yâ power of his voyce to declare hys terrible arme with his angry couÌtenance 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 TestameÌt the coÌtempt of it what drewe the woÌderfull 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 coÌfyrmed vpoÌ vs by theÌ yâ herd it god heariÌg 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 disobedieÌs 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 remeÌbraunce 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 Hanaânas which wyth soch vyolence reproued the prophet cast the word of the lord behynde theyr backes preserued froÌ perell no truely for the lord coÌmaunded 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 amoÌg 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 haÌdes 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 coÌmyt 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 coÌsume 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 coÌsyder the tyme of theyr trauell shulde not then the people of God both know feare yâ tyme of the lordes vengeauÌce Now therfore yf ye wylbe thee shepe of hys pasture and bee be fed of hys pleÌteousnes 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 coÌmauÌdementes theÌ shal you vnderstaÌd 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 vnderstaÌding 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 teÌpted 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 euerlastiÌg 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 heaueÌly 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 â 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
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