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
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
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