onlye to burden weakelinges wyth errours dampnable but also to greue y◠holy spirite of god thorow our vayn dreames or Imagināciōs beleuīge creatures before the creator wherefore good brethren dyligētly 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 porcyō 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 y◠lyke as you whyche entende to leue in goddes feare haue sought a redemye for the imperfectyon of y◠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 sacramēt 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 frō wycked mē that they ouerthrowe thē not For whan ye sought a phecision to ease your sycke flesshe to dischardge you of a carefull burdē paynful yocke that a law papistical had layed vpō your necke you councelled not thee chyldrē of the world were they neuer so famous no not marten Luther whō to be nothing elles of thē self but vanitie lyes the prophete beareth you witnesse saying Man is vpon the waughtes lyghter thā vanitie it selfe And in another place All mē ar lyars but you councelled him whō you knew could not lye because it is truthe it selfe condēpneth lyars saying I wyl destroy all them Psalm v y◠speake lyes therfore you were sure that y◠libertie which ye now possesse was good because he graūted it that could not be reproued Nowe moche more ought ye for the disceate that troubleth your soule namely false iudgemēt erroure which is the best part of you vnto whō your bodi must both obey and serue not to sticke to flesh blood which by vngodly lyuīg ar robbed of true iudgement in the misterye of goddes truth but as y◠sperit being the best parte of youre bodye who beyng lyghtened your body cā perseuer in darkenes Euen so goo ye vnto him which is moost chiefeste myghty in operaciō able to make y◠blind to see the deffe to heare the dō me to speke to heale the woūdes 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 whā he begā 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 leuē being but litle in quātitie 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 y◠sperite to the iudgemēt of mē call rather to your remembraunce that as the potter excedeth the pot the workemā the worke thee creator thee creature Euen so the wysdō of god our creator not only ours but luthers also excedeth our wysdo Luthers too Whose folyshnes is more wyser than the wysdom of mē 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 y◠power of god i Corin i. vnto saluacyon to all thē that beleue it And who so denyethe Iohan iii it he is already condēpned 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 deliuerāce 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 consciēce according to theyr opiniō polluting our faith whom hathe chosen to be his spouse with y◠adulterynne dregges of carnall wysdō whō 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 whō god wyl declare the se mysteryes that are aboue y◠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 cōmunicate 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 woūdes of the anointed sauiour to this witnessing y◠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 y◠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 ī his sauīg helth therfore shalt thou not be defēded of hym But vnto y◠apostels whych in faythe were moued to him he sayd with his own mouth It is geuen vnto you to know y◠secretes misteries of the gospel Why because ye haue not takē y◠wysdō of mē to be your scholemaster but by a symple hart forsaking syn haue takē the sperite of god to be your guyde As for an example what scholemaster had Nathaniel whā at y◠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 cōfesse Christ to be the sonne of y◠lyuing god cōtrary to the opinion of fleshe bloud sondrye wayes Prophesyinge of hym Doubteles men taughte them not
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
¶ 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
thys doctryne but the sperite of God whyche spake in them and to thys Christe hym selfe beareth wytnes sayinge Blessed arte thou Symon Peter Quia caro et sanguis non math â—â—i reuelauit tibi sed pater meus qui est meus qui est in celis For fleshe bloude hath not reueiled vnto the but my father whiche is in heaueÌ„ â–ª Contrary wyse what in structour had the high prestes and Pharisies whan they called hym CarpeÌ„ters sonne Samaritan Beelzabub sayinge in thee name of Beelzabub he dyd cast forth deuyls Doubtles fleshe and blood which possesse not as Paule saythe thee Kyngdom of God Quia carnalibus ad est zelus contentio ambulare secundum hominem Because flesshiynges ar ful of i. Cor. xv i Cor. iii. conteÌ„tion stryfe to walke after mans doctryne â–ª Therfore say I that god hath not called vs by his holy Euangelion to determyne our fayth vpon the dreames of men for fayth is a perfecte gyfte al gyftes that are perfect good done come from god whych is perfyghte and therfore they are not to be establyshed vpon meÌ„ which ar without the grace of our heauenly father al vnperfect and synne but rather vpoÌ„ goddes truthe For what a blyndenes were it good brethren to perswade our conscyens to know the mysteryes of gods truthe thinking that we possesse a veritie infallible whaÌ„ we so opeÌ„ly stickiÌ„g vnto the iudgemeÌ„ts of earnall men blaspheme the truthe what greater blasphemye I pray you can there be more thaÌ„ whaÌ„ the opynions of meÌ„ which be for yâ— most part with the sperite of god more lyes fables shall out of the bosome of his creatures shutt out the truth of our moost hye god in whose lippes Dauid fayth there was neuer foundgile seale vp theyr eares lest thei shuld heare the comfortable embassage of peace whoÌ„ Paule calleth in the epystel vnto Tim. profitable doctryne saying Euange lium gloria dei quod creditum est Timo. 1 mihi sana doctrina est The EuaÌ„gelions of thee glorie of God whyche is delyuered vnto me is an holesome doctryne And also vnto the ThessaloniaÌ„s he wryteth Verbum accepistis a nobis non vt verbum homineÌ„ sed si Thessa 1. cut est Vere verbum dei that is to say Ye haue receaued of vs the word not as yâ— word of men but as it is in dede the word of god Agayn vnto Tite he wryteth thus encoraginge hym in his endeuor VerbuÌ„ sanuÌ„ irreprehensible loquere quod non blasphemetur omnia that is to say Titum 2. Speake the holesome faurelesse word which wyl not blaspheme at al. Now brethren derely beloued yf ye obey vnto the truthe Euen as Ezechiel was moued of god notwithstaÌ„ding the stubbernes of the Israelites to preach teache this his word sharpely to reproue theÌ„ of theyr frowardnes in that they sawe hys wonderfull worke yet beleued not neyther tourned from theyr wyckednes to declare hys vnmesurable mercye that he wolde all to knowe and noo man to perysshe thoroughe erroure saythe Verba mea loqueris ad eos si forte audiant quiescant quoniam irritarores sunt That is to saye Ezeche 2 Thou shalt speake my wordes vnto theÌ„ that yf it wyl be they Ezech. ii may geue eare for they ar men that prouoke me Euen so moued by the sperit I wyl yf god be pleased set hys word before your eyes yâ— thereby you maye perceaue the mercye grace of our heauenly father that he is not wylling to se you perysshe thorowe thys your abhominable errour euen the word that is of power able to saue youre soule Cast away therfore thes mystes and cloudie phaÌ„tasyes of carnal iudgemente as touching this word For god hath sayde my thoughtes are not your thoughtes nether yours ar myne And desyre hartelye with me that the holy on of Israell may opeÌ„ your gates that the kyng of glory may enter in ther at to discusse by hys holye spirite the truth of thys youre doubte that your weake coÌ„scyens may no longer wauer and be compelled to hange vpoÌ„ imperfectioÌ„ But that you maye not only haue vnderstanding in thys but to seke hys glorye whych hath to al them that beleue the gospell reueled lyfe ii Tim i. immortalitie the power of Satan hell death beyng vaunquyshed yf you shal se for hys truth sake both confute youre errour breake in sonder thee bastelioÌ„ whose walles ar built with vnteÌ„pered claye and therfore as a tottering wall muste come to nought Frayte not your hartes wyth disdayn willingly thorowe malice procuring your own destrucitoÌ„ but as the word louiÌ„gly exhorteth you be meke and lowlye to heare thee worde of God that you Eccle v. maye vnderstande and brynge forth a wyse and true answere For euery worde of God is pure as the wyseman saythe and Prou xxx a shyld of defence to them that put theyr truste in hit For assure thy selfe that he cannot be of God whych preferreth the durtye dregges of mens braynes before goddes word for as Iohan sayth euery one that is of Iohan 19 God heareth the truth and euerye one that heareth truthe heareth god For my shepe heare my voyce and I knowe theÌ„ and they folow me nether shal any of them perysshe nor noo man shall take them out of my hande Ieremy the prophet because he wolde not haue vs seduced by anye fonde Imaginacion forbiddeth not only to Ierem. 23 heare those prophetes that prophesye theyr own dreames but also sayth in the voyce of oure heauenlye father Take hede Ierem 7 that ye herken not to councels which iÌ„deuour to disceaue you and to do you no good Nowe yf you wyll trye your selues to be as ye wold be reported abyde in the word and then shal ye be partakers of yâ— promes that god hath made by hys worde that is ye shal know the truth and it shal make you fre for he Iohan 8 that is of God heareth his word THe disciple the fyrst Exodi 12 day of swete bread came vnto Christe sayinge where wilt thou that wee prepare for the the easter or passouer laÌ„be to eate for it was accostumed amoÌ„gest yâ— Israelites that they yâ— fyrst moneth xiiii day of the same at nyght the houshold of thee Isralites shulde thorowe oute all theyr costes borders eate no leuened bread but vnleuened vntyl seuen dayes were clerely expired And further that in the daye of swete bread a laÌ„be necessarely shuld be kylled whom they eate the nyght luke xxii Exodi xii before theyr delyueraunce out of bondage which being a perpetual sygne token of theyr deliuerauÌ„ce was continuallye obserued among theÌ„ whych in verye dede was a shadowe and fygure of gods mercy fauoure toowardes hys creatures whaÌ„ we were yet his enemies that lyke as they whych were sealed wyth the blood of the laÌ„be were preserued from daungerous plages
darkenes to light fynally from a lye to infallible truth Therfore as the willing marynors that couet the sauegarde of the shyp partely for the owner sake whom they loue chieflye for theyr lyues sake whych staÌ„d vpon the shyppe diligently do marke and obedieÌ„tly do folow the counsel of theyr pylate neyther adde they or dymynysshe they any iote of his wil lest the shyppe perysshe Euen so good brethren yf ye loue god whych is the owner of your soules yf they be faythfull or yf ye haue any respect to your own lyues whych standeth in the fulfyllinge of hys commaundementes diligently bothe heare and folowe gods worde whoÌ„ he hath geueÌ„ the to leade thy vnderstaÌ„ding into al truth to whom nether adde thou or dymynysshe any thyng lest thy vnderstanding perysshe by errour For it is wrytten in the scripture Yf any man adde any thing to the worde of prophecye I wyl adde vnto him the plages that ar wrytten in thys worde And yf apoc xxii any maÌ„ shal dimynysh any iote of this word god shal take hys part out of the boke of life and out of the holy cytie Alas why then runne ye this hedlong into your own confucion louing your owne fantacyes so well yâ— in coÌ„parison vnto theÌ„ ye moost vnkyndely vylypend the truth of thys his moost sacred word whych teacheth vs that Christes natural bodye accordynge to the prophetual testimonye was crucified dead buryed and the thyrde daye rose frome death to lyfe and assended into heaueÌ„ ther sytting on the right hand of god his father and yet contrarye to thys truth ye haue added your opinioÌ„ eueÌ„ poyson vnto your owne soules except ye repent that thys natural body whom the holy ghost affyrmeth to syt on the hand of god hath transubstaÌ„ciat it self into bread wyne Thus philantia hath be wytched you in soche sort that ye thynke truth to be a lye and your abhominable lye truth but I wyl tel you one thing which the holy goost wold in no cause shulde be forgotten That Christe came not to do his own wyl but the wyl of hys father whych sent hym â–ª But hys fathers wil was that the natural body of christ whiche was crucified dead and buryed after hys resurrectioÌ„ shulde assende into heauen and syt on hys ryghthande therfore must it be graunted yf your lye shuld be the truth as ye suppose it that christ hath not onely preuaricate his fathers wil for that he hathe as you saye disobediently forsaken hys fathers syde and trone of celestial blesse transubstanciat him selfe beynge of a nature incorruptyble into bread and wyne that shal peryshe For the scripture sayth that all thynge sene wyth our eye shal consume peryshe wyther a way and that nothing is for euer but the word whyche continually preacheth christ oure sauiour but also he hath as youre truth testyfieth of hym openlye dissembled in that he sayd he came to satisfye the wyl of hys father and that he hadde sente vs the sperite of truth and now your truth hath both accused him of disobedieÌ„s for transubstanciatinge of hys natural body into bread wyne coÌ„trary to hys fathers wyll and also proued the holy ghost a lyar whyche hath testified all flesshe that faythfully beleued in the sonne of god to be saued by the obediens of Christ Iesu in whom god almyghtye is satysfied But suppose you good brethreÌ„ that god can suffer his sonne this to be reported of you of whoÌ„ he hath so wel disserued or hys word thus to be sclaundered which is pure and truth and that wythout any cohercioÌ„ or tellyng you of your fault no no iudge not him to be a shrinking god or one that setteth pryce by youre stoute lookes that therby he shulde feare any fote at al to staÌ„d in trial of his truth and tell you of your heresy for hys longe sufferans whych lusteth for repentans that his kyndnes myght apere is not so slender towardes you that he wyll thus see you peryshe by erroure Whose conspiracie busylye seketh your daÌ„pnatioÌ„ all though to you his most wicked purpose is vnknoweÌ„ yet hath gods mercy espyed hit reioyseth not in your deth wherfore behold the grace the it offered vnto you by yâ— holy goost which entendinge to staÌ„d in trial of goddes truth by gradacioÌ„ refuteth your daÌ„pnable errour disorderiÌ„g of gods wil proueth yâ— natural bodi of christ our sauiour after hys resurrectioÌ„ to syt on yâ— righthaÌ„d of god hys father for yâ— proffe of thys matter we call Luke thâ—ee Euangelist to wytnesse where he wryteth that yâ— Maries yearly in the sabothe daye came accordynge to the costume to embrace yâ— body of Christ but whaÌ„ they came to yâ— monument they founde the stone rolled a waye whan they entered to se the body was away wherw t they were maruelously astonished but in this sodayne traunse fayntynes of hart two men in whyt aparel apered vnto theÌ„ saying Quid queris viuentem in mortuis surrexit noÌ„ est hic That is to say Why seeke you him that liueth among the dead He is rysen he is not here And also accusing them of forgetfulnes sayd vnto theÌ„ haue ye forgotteÌ„ what he tolde you in Galilie yâ— it was expedieÌ„t for the son of maÌ„ to be vnder thee poore of synners to be crucified and ryse agayn the thyrd daye and so to enter into glorye Yea because he wold not haue hys dyscyples vnexpert of thys hys resurrection what shuld become of this hys body a litle before his death to reuele vnto them the mysery of his impassible body now glorifyed he toke certayn of theÌ„ with him and sayd some of you shal math 17 marke ix Luk. ix not se death vntyl ye se the son of man in hys glorie and forth with vpon the hyl thabor in the presens of Peter Iames Iohan he transfigurated his natural body by the power of his godhead not as ye dreame into bread and wyne which shal putrifie but into an immortal shape the phisnamy of a maÌ„remaynyng Apoc. i. Dan xvii coÌ„maundynge them that it shuld be vnknowen tyl after the testymonye of the prophete were fulfylled whyche spake in Christe to hys father sayinge Thou hast taken my soule out of hel and hast not suffered thy sayncte to se corruptioÌ„ And after thys they were called to testifie of Christ crucified preache euen vpon the howse toppe the resurrection of our sauiour being the fyrst fruytes of them i corin 15 that slepte in hym of the whych resurrection Paule speaketh in thys wyse sayinge Resurrexit Christus a mortuis per gloriam patris Roma vi iam non moritur mors illi vltra non dominatur that is to say Christ is rysen froÌ„ amonge the deade through the glory of the father Now dyeth he not deth shall hence forth haue nomore power ouer hym Now good brethren syns that the sperite of truth hath assuredly taughte yâ— the
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