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
¶ 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
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
same body which was crucified dead is rysen agayn according as yâ apostels haue witnessed of hym yf you diligeÌtely atteÌd awake out of your slepe he wyll also reueyle vnto you what bodi this was after his resurrectioÌ what became therof so euideÌtly that except thou repeÌt turne froÌ your wycked Imaginacion all other of your faction of the clergye whych thus spurneth agaynste gods truth it wil plucke a hoode ouer your heades furred with fearful iudgemente vnquencheable fyer Wherfore geue eare vnto thee Euangelist whych more playne lyer expresseth thys bodye than ye haue cause to doubte After these womeÌ had thus talked amoÌg the disciples that at theyr commyng his body was absent out of yâ monumeÌt ther arose amoÌg theÌ a sodayne wonderyng how thys myght be behold ii of yâ coÌpany that thus talked of Iesus went from Ierusalem vntyl a certayn vyllage called Emaus vnto whoÌ Christ apered beyng euen the last maÌ they talked of asking theÌ what communication this was c as followeth in the text Reade iudge In conclusion nyght drewe on they compelling hym to tarrye wyth them And it came to passe as he sate at thee table wyth theÌ personally he toke bread brake it and gaue it them wher vpon they knew hym and so he vanisshed away here note good frendes that the scripture speaketh as yet of no transubstantiation For the body that brake thys bread was a personal body hauing flesshe and bones the sences of a naturall bodye As you shal manyfeste perceaue hereafter appoynted wythout any alteration to enter into glory They here vpon callyng to mynde thys sygne wherein before his deth he vouchsaued to preache his precious death the delyueraunce of our soules from eternal captiuitie strayte forth they knewe hym sayinge Dyd not our hartes burne wtin vs whaÌ he thus talked wyth vs of the scripture Now good brethreÌ because the subtyle serpent shal not by errour deceaue youre wyttes to surmyce that whych is not bryngynge vpon your selues swyfte dampnatioÌ it hath to confyrme you in thys truth made playne what bodye thys was farre otherwyse thaÌ ye dreame noo soche body that was willing to traÌsubstancy at it selfe into a dead thyng whyche could nether fele tast se go nor speake in whom ther is nether lyfe nor soule marke therfore how the holy ghost handeleth thys matter by hys holye Euangely on After these twoo meÌ that were at Emaus knew hym by the breakyng of bread they returned vnto Ierusalem froÌ wheÌse they came where ther were gathered together of the disciples aleuen in nomber coÌming talkinge of theyr Mayster christe lately rysed froÌ the dead and seyn of Peter whose talke to coÌfirme these two begaÌ to declare what hadde be fallen them in theyr iorney to Emaus as touchinge hys resurrection And whyle they thus talked of him he apered agayne amoÌgest theÌ saying Peace be with you But thei somwhat fearful with thys straunge syghte supposed hym to be some sperit whom to put oute of doubte he spake in thys wyse sayinge Why are ye thus troubled or what moueth your hartes thus foundly to Imagyne fantasyes be holde my handes my feate am I not eueÌ he that hath cast your accompt dischardged youre det betwene my father you as my sperit at the houre of my most bytter affliction vttered sayinge CoÌsummatuÌ est c. MaÌ thy matter is at issue thy saluacion is made perfecte yf thou abyde in me Yf you mystruste me proue handell me and ye shall no lesse doo but confesse my body far to dissent froÌ a sperite whych hath neyther flesshe and bones as ye se me haue whan he hadde thus destorbed hys natural body vnto them to confyrme theyr faith he shewed theÌ both feate handes Yet not wythstanding this manyfest demonstratyon some of them doubted partly for ioy and partly for the strauÌge sight whom to set fre wythout suspytion he demaunded of them we ther they had any meat to eate vnto whom sone after hys demaunde they offered parte of a broyled fysshe and an honycombe and in presens before theyr eyes he eate it Thus you see that he hadde not onelye fleshe bones and a personall bodye lyke vnto them but also all the sences of a naturall bodye namely felyng seyng hearyng tastynge goyinge Et hec omnia que scripta sunt ad nostraÌ doctrinam fo 15 scripta sunt vt per patientiam scripturarum spem habeamus that is to say Al these thynges that are wrytten are wrytteÌ for our learnyng that through the pacience of thee scriptures we shulde haue hope Whyche alwaye wylbe of force stronge ynough to confute thys errour whych by enchauntement wold haue ther a phantastical body yâ is a bodye by coniecture whoÌ ye saye can nether be felt wyth hand neyther seyn with eyes of the body but only wyth yâ eyes of your faythe O good brethreÌ how longe wyl ye play the part of Iamnes and Iambres whiche wyth moost disceatful sorcerye haue resysted the wil of god thynke you that the wrathfull vengeaunce of god whych fell vpon them can mysse you playinge the same part no truly for agaynst soch thar stouburnely wythstande the truth wythout repentaunce god sharpeth his sworde and bendeth his lawe shal loke narowly with hys eyes that he mysse not hys marke but that he may hit theÌ a ryght for I am sure that ye ar not ignoraunt How that moyses rodde Psal viii hath deuoured theyr feyned serpent and that dangerles eueÌ so shal truth vaunquishe your errour and condeÌpne your folly in that ye loue youre wyttes so wel that shameles ye wythstande the glorious gospel and opeÌly accuse truth of a lie hath not Christ euen wyth his owne mouth lynyally descrybed hys body to be fleshe bloud also to possesse al the sences of a natural body that to the eyes of hys disciples yet contrarye to thys truth say you that his body is in forme of bread whyche is dead and vade of sences also he shewed hym selfe after his resurrectioÌ in the shape stature of a maÌ and yet agaynst hys own wyl ye wyl compel hym to transubstanciat him self into a new shape brynging a maÌ with all hys meÌbers into the strayte roume of a pece of bread or synging cake as ye better allow it Iudge you now how your Sophistrie and the sperite of truth agreeth ⪠But with your pacieÌs suffer me I pray you to reasoÌ wyth your faÌtacye that ye may perceaue the buylding of youre opinioÌ vnable to staÌd in trial with the scripture because it lacketh a groundfyll Answere me therfore Luther your adherentes wold ye that Christes naturall body borne of the vyrgyn Mary very fleshe bloud shuld be traÌsubstanciate into thys bread or no yf ye so wold manifest vnto me I pray you the tyme of this alteracioÌ for asmoch as nothiÌg can be wtout instaÌce of time Yf ye saye it was done
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
thiÌges to coÌfort our body to maynteyn life yâ vital sperites therof eueÌ sowe ought by seing of this to preche vnto our soules the most glorious deth passioÌ of christ our sauiour which susteyneth coÌforteth coÌtinualli causeth it to lyue Wherfore for asmoch as he before his deth istituted thes ii sacrameÌts I demaÌd of you whiche of theÌ ye thiÌke most honorable or metest to be preferred before thother paraduenture ye wold saye the sacrameÌt of the bodye is moost hiest to be estemed but yf ye stand to that ye ar lyke to haue a sodayn fall for the scripture affyrmeth theÌ to be equall in this wise saying theyr endes are one and the promes annexed vnto them bothe is one and therfore the sacramentes ar of equall forse that they ar of one strenght the scripture proueth in thys wyse saying Quicunâ credit baptizatus fuerit saluus erit That is to saye He that beleued and shal be baptised shal be Iohan. 6 safe Agayn Qui manducauerit carnem meam bibit meum sanguinem habebit vitam eternaÌ That is to saye He that shall eate my flesshe and drynke my bloud shall haue euerlastynge lyfe Now ye see yâ lyfe euerlastyng is the ende of them bothe therfore they are of one strength and differ no iote as touching theyr end Yf ye graÌt them both to geue one gyfte to preache one thyng whereby accordyng to the doctryne of yâ scripture to be equal thaÌ I demauÌde of you why bit staÌdeth not wyth truth to cal the water bloud aswell as the bread thee bodye but that ye iudge to be farre out of frame and very absurde to be spoken and no meruel at al though ye so iudge forasmoche as ye vnderstande the one and not the other for yf ye vnderstode yâ breaking of bread to be thee sygne that preacheth to our conscience the breakyng of hys body as ye vnderstand the water to be a sygne that we ar washed in christes bloud then wold ye not thus ymagine but because ye wil not admyt the sacrament of yâ body to be a signe or tokeÌ of the crucified body of christ but rather the very body it self makyng the signe to be yâ thing signified therfore yâ mysvnderstaÌding of thys word sacrameÌt is yâ cause of this youre forged lesynge fauoure not so moch your enemy whyche more deliteth at your death thaÌ to so you lyue enioye good dayes suffer him not thus to corrupte both your grouÌd yâ good sede offered thervnto with his most pestileÌt infectuous tares of vnbeliefe his treasure that furnissheth the stynkiÌg gulffe of hel hys inheritaunce lest ye at the coming of the husbandmaÌ whose enteÌt is to purge hys corne gather it together into the garnard be with chaffe weed burned in vnqueÌcheable fyer Receyue the lyghte that ye maye walke therein for he that walkethe in darkenes knoweth not wyther to goo S. Austyne hath geuen you thys glasse to plucke oute yâ moote out of youre eyes thaâ causeth you to wynke at truth thus craftely to shut it vppe in hoodymocke because the perel shuld not so ouergrow your eyes that whan shame compelleth you to see ye cannot see so moch is thys godly father and auncieÌt wryter your frend saying SacrameÌtuÌ est visibile sign um inuisibilis gratiae That is to say A sacrameÌt is a vilible signe of an inuisible grace that is a sacrameÌt is visyble a signe of an inuisible grace in another place he calleth it SignuÌ sancti rei That is to saye A sygne of an holy thyng the sygne of an holy thyng As for an example water is a visible thyng subiected to the senses of man to see fele and taste whose propertie is to mundify and scoure the corruption and froth that hangeth vpon our visyble fleshe to make pure oure outward maÌ so yâ our eye beyng iudge thereof is certifyed that it is cleane with oute spotte which water for these natiue qualities being a thing sene with our eye is instituted of god to be a sacrament or sygne to preach an inuisible grace not sene with our bodely eyes nameli yâ propertie of christes precious bloudshed for our redeÌption saluacioÌ yâ only lauacre of our soule by whoÌ it is escoured froÌ syn that so hath festered it to deth our only hyloe which hath clensed our leprosy that had so enfebled our weake sperit so yâ we ar now regenerate into the lyuely hope of lyfe euerlastyng by the bloud of this vndefiled laÌbe in soch sort now that yf the deuyl wold lay assault vnto our coÌscieÌce with his instrumeÌtes of disperacion to make oure hope faynte yâ we haue brokeÌ the lawe therfore must of force be coÌdeÌpned or that god is vnable to remyt our iniquities yf we repeÌt neuer so sore we haue to vaÌquishe hys tyrannous persuacioÌs this êmyses annexed vnto these visyble sygnes or sacrameÌtes which ar only sene with yâ eyes of our faith tasted with soule nameli that Roma x ⪠christ is yâ fulfilling of yâ law to iustify al yâ beleue agayn christ hath put out yâ handwryting yâ was agaynst vs coÌceaued in yâ lawe writteÌ that hath he takeÌ out of the way hath fastened it to yâ crosse hath spoyled rule Câlâ ii power hathe triuÌphed ouer theÌ in his own person And last of al paul sayth that we ar Roma vi not now vnder the law but vnder grace for it is wrytteÌ to the only consolatioÌ comfort of al afflicted coÌscieÌces that willingly repeÌt theÌ of theyr wickednes That christ for no other purpose i Timo. i came into thys world but to saue synners For he hath coÌfessed hym self to be soch a god so mercyful so kynd louinge to theÌ that repent theyr wickednes that he wyl not remeÌbre theyr iniquities which they haue wroughte but they shal lyue because of yâ ryghtuousnesse that he hathe wroughte And therfore thus wryteth Ezechiel the prophet of of him euen in hys own person speaking As truly as I liue I Ezech 33 haue no pleasure in the deth of a synner but moch rather yâ yâ wicked turne froÌ his way lyue to declare his mercy how it lusteth to see al meÌ saued beholde how frendely he speaketh vnto Ierem. â Israel saying Returne o thou rebel froÌ syn I wyl not turne my face from the for I wyl not theÌ be angry wyth the for euer Thus ye se good brethreÌ howe mercifully yâ almyghtyest hath wrought wyth vs mortal creatures ⪠beyng but dust asshes that it hath pleased his diuyne maiestie so moch to teÌder oure weake sperites coÌpassed about wythe the pryson infectuous dongion of flesshe and bloude that in the receyte of thys vysyble sygnes we haue wherwyth to comfort strengtheÌ augmeÌt augmeÌt our hope to saluacion namely yâ promises of his most sacred worde which neuer fayleth yâ faythful yâ assuredly trusteth therin for