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
beyng bothe God and man not onely satisfied the lawe but also mollyfyed the anger of God hys father conceyued agaynste Adam for thee trangressyon of the law for it was not one nature I meane man that was able and of power too obserue thys law of hys proper streÌ„gth syns that the lawe hathe confouÌ„ded synne from the begynning vnder whoÌ„ Adam an al fleshe that issued oute of hys loynes was shutte in but of necessitie there must some soch one be founde whych beyng coupled together two natures wythout spot of synne shuld satisfye for synne please god for traÌ„sgressioÌ„ Mercy therfore pytyfully lameÌ„ting the fal of Adam and very Loth to see thee Image of God thus bondaged to death by the subtyll entycemente of thee cruell serpente and an outcaste by the lawe for asmoche as it perceaued in earthe thee impotencye of fleshe and bloud how weake vnable it was to breake thys serpentes head it anoynted eueÌ„ Christe Iesus to preache good tydynges vnto thee poore healynge vppe the wouÌ„ded hartes and delyuer thee captyues froÌ„ Esaye 61 deth destroyng that had power ouer death that maÌ„kynd might be made a ryghtuous planting of the Lorde for hym to reioyse in Christ therfore nothinge rebellious vnto the wyl of hys father who thorow hys fauourable mercy had apoynted hym a sauiour before the fouÌ„dacioÌ„ of the world were leyed came and was incarnate for our sake subiected vnto all oure myseryes wythoute synne that by the sacrifyce of hys most precious body myght become a refuge and bastilioÌ„ vnto al faythfull penitent synners that beleued in him so sure and stronge that the deuyce of the lawe shuld not hurt them that were marked wythe hys bloude neyther yet the locustes whom the starre let out of the botomles pyt shuld worke theyr commyssyoÌ„ vpon them nor spue out the deuysed vengeaunce of thee God of Iacob agaynst Apoca ix them which he hath deuised to fall vpon al fleshe that hadde not the seale of this lambe in theyr fore headdes Therfore is he called in yâ— holy scripture our mercyseat for asmoch as all they that beleue in hym are defended by hys bloudsheddynge Nowe is christe become oure peace offering and perfect sacryfyce our mediator and onlye aduocate whych hath delyuered vs from vnder the lawe and graffed vs in lybertye and grace beynge so fyrmely stable a mersyate that he not onely standeth betwene vs and the lawe but also assureth the Cherubyns of an euerlastyng seate whych neuer shal decaye because they haue hooped in hym for these Cherubyns sat face to face vpon the mercyseate sygnyfyeth the fathers and theyr ofspryng that haue slept from the creacion of the world vntyl the mooste gloryous death of christe Iesus And all these that shall slepe tyll the apperaunce of the sonne of man in hys glorye at the consummation And theyr lokynge downe into thee mercyseat sygnifieth the confessyon of theyr fayth that they in hym are both holye and ryghtuouse for asmoch as vnfaynedly they beleued that that the prophetes haue testyfyed that as â—eâ—u 13 many as trust in him shal haue remissioÌ„ of theyr syn for ther is no helth in any other nether is ther any other name geuen vnder heueÌ„ vnto meÌ„ wherby they myght be saued but only yâ— name of Iesu Christ In conclusion the fathers we hooly cleue vnto this christ for asmoche as in him we haue life euerlasting without hym ther caÌ„ come no saluacioÌ„ vnto meÌ„ for he is yâ— geuer thereof as wytnessethe hys owne sperit saying Ego do vitaÌ„ ouibus meis That is to say I geue lyfe to my shepe Wherfore paul to declare that the fathers which slepe in yâ— lord to haue eateÌ„ yâ— same body haue dronke of the same cup which is preached vnto vs in thys Sacramente whereof we also are partakers sayeth we haue al droÌ„ke of one spyrytuall rocke and ar partakers of one bread by whoÌ„ we ar made one body Et hic erat ille panis qui de celo desceÌ„dit ex quo Si quis ederit viuet in aeternum That is to saye And this was that bread that came from heauen wherof yf any maÌ„ shal eate he shall lyue for euer Whyche is the head of the faythfull congregacion Euen Christ the mediator betwene god and maÌ„ in whom as many as faythfully beleue ar buryed from theyr synnes and rysen agayne wyth hym in newnes of lyfe and he that doubte the not thys but wythe an assured affyaunce hopeth thereafter hathe alreadye eaten hys body and dronke hys bloude and hath in hym lyfe euerlastynge Contrarye he that beleueth not the mooste sacred and eternall Testament sanctifyed in hys most precious bloude but castethe it behynde hys backe as a word doubteful and not to bee trusted let hym eate thys sacrament fyue thousand tymes where in ye fayne more lyke infydels thaÌ„ faythful christians the body of christ our sauiour to be conteyned really it shall asmoche auaylle hym to saluatyon as a dyrgies peny or a masse of requiem for it is not thee sacramentall eatynge that geueth the saluation but to beleue goddes worde that is the sauegarde of the soule neyther is it the Sacramental eatynge that condempnethe thy soule but the vnbeliefe of gods word couereth the wythe death For the eatynge of the Sacrament wythout fayth in the promesse aduexet there vnto profytethe nothyng but to eate the sacramente and stedfastlye to beleue the promes he receaueth not only the Sacrament worthelye but hath also lyfe euerlastynge not for eatynge the SacrameÌ„t but because he beleueth in hym whom the sacrament fygureth who is lyfe euerlastynge as Iohan wytnesseth sayinge God hath geuen vs lyfe euerlasting and thys lyfe is in hys son he that hathe the sonne hath lyfe and he that hathe not the sonne of God hathe not lyfe in hym Wherfore to eate thys Sacrament i Ioh v. reuerently accordynge to the holye scripture is in breakynge of the breade to preache vnto our conscyence the lordes deathe by whom we are sealed vnto redemption And in drinkyng of the cuppe that is in obeyng to hys worde to haue remyssyon of all oure iniquities and lyfe euerlastiÌ„g Now good brethren because I wyll not be tedious I hartelye desyre you in the Lord Iesus yf by hys death bloudshedinge ye haue receyued the hope of saluacyon do also requyre you not as one hauyng any auctorytye of hym self but as an instrument nowstered by the louynge kindnes of god to cal you from your heresye to consyder the Embacetour hye prest of our professioÌ„ christ Iesus beyng yâ— brightnes of gods glory the very Image of his substaÌ„ce bearyng vp al thinges with yâ— word of his power how he hath in his own person purged our synnes is set on the righthaÌ„d of the maiestie on hye being eueÌ„ as moch more excelleÌ„t theÌ„ yâ— angels also howe he hath sanctified the testameÌ„t in his precious bloud to the coÌ„fortable helth
¶ 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
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
y◠ouerwhelmed the fyrst borne of Egipt were couerd wyth the mercyful wynges of god and set theyr fleshe whych serued in most vyle seruitude or cruel bōdage vnder the vnbeleuing kyng Pharao in fredom wherof to assure thē he gaue the land of Canaan for theyr habitaciō vtterli therout expelling y◠enemies of his people that frely wythout checke they myght possesse the promysed land that floweth wyth milke hony Euē so that al soules which were in the yron cheynes of dānation bondaged to deth perpetual darkenes thorowe Adams transgression shuld by the meanes of thys annoynted sauiour appoynted of god the father before the foundaciō of the worlde was leyed be made fre frō dampnacion which vnfaynedlye trusted in hym For thys was the symple lambe of whom Esay the Prophet speaketh Esay liii sayinge that he shuld not stryue for hys flesshe Yea thee very same that the Euangelist hathe appoynted all burdened consciēces to go vnto for a dischardge sayinge Ecce agnus dei Christus qui tollit peccata mundi That is to saye Beholde the Iohan i lābe of god Christ that taketh awaye the synnes of the world Wherfore that thou mayest by thee scripture be assured that y◠passouer lambe eaten at the deliueraunce of theyr bodyes frō a temporall bondage preached the death and passyon of christ our lambe that made hym selfe obedient to the moost reprochefull death of the crosse by whose strypes as the Prophete saithe we were healed and also the eternall delyueraunce of oure soules from death marke well what is wrytten in the scripture Agni statuuntur in testimoniū veritatis federis promis that is Gene xxi to saye Lambes ar appoynted for a wytnes of the truth the couenaunt promysed And therfore Iohan sayth Agnus occisus ab origine mundi habet librum feder is in quo scripta sunt nomina Apoc. xiii sanctorum That is to say The lambe that was kylled frō the begynnynge of the world hath the boke of couenaunt wherin be wryttē y◠names of the sayntes Nowe to make his disciples to be more apte to receyue thys mysterie to opē theyr eyes to perceaue the peace offeringe promysed by the prophetes and now come to do the wil of hys father that sente hym a lābe to be slayne to appease his wrath conceyued thorow Adās fal That as Adam couered al fleshe by his disobedience with damnacion euē so the obediēce that was in christ shulde couer it wyth saluacion He sayd vnto thē go ye into the cytye to a certayn man whom ye shal mete and say you vnto him Magister vicit tempus meum prope est Math 24 apud te facio pasca cum discipulis meis that is to say The Mayster sayth my tyme is at hande I wyl kepe myne easter at thyne house with my disciples As who shuld saye the tyme is come that the heauenly wil of my father shulde be fulfylled by my passion wrought for the cōfort and consolation of Adam his posteritie whos frowardnes in that he disobeyed hys wyl plucked hys indignatyon and wrathful vengeaunce vpō his head But now beholde the acceptable tyme that god my father thorow loue lōgeth for an attonemente as a louing father glad to receyue the shepe that were loste for synne hathe not spared me his onli begottē sonne to throwe me frō hys imperiall trone into the bottome of the earth that whosoeuer beleueth in me shuld haue lyfe euerlastyng I am he promysed by the prophetes to make thys agrement of whom Esay speaketh Ecce virgo concipiet pari Esaye vii et filium vocabitur nomē eius Emanuel that is to say Behold a byrgyn shal conceyue brynge forthe a sonne and hys name Math. i. shal be called Emanuel And as mathew sayth Qui saluum faciet populum suum Israel that is to saye Whych shal make false hys people Israel I am the sacrifice yea the onely sacryfyce that must in my bloud washe away mānes iniquitie and dregges of corruptiō and none but I alone For where the priest leuite hath passed by the wounded man vnable to helpe him I am come to bynde vp hys woūdes yea to make hī hoole I am the mediator appoynted betwene god and mā euen the mā Iesus Timo. 2 christ for this purpose chosen of God my father to heale the sycke that nede a phesyssyon and preache beliueraūce vnto the captiue wythout me ther is no mediator for I am come into the world for no other purpose but to saue synners I am that spirituall rocke sente into i Corin ◠thys wyldernes of whom your fathers haue dronke so must you or els ye perysshe for thyrst I am that pure and liuely vyne whos leaues neuer wyther Iohan 1◠nor fal away whoso is not plāted in me my father wil plucke him vp by the rootes I am the Iohan vi bread sent downe from heauen who so is replenyshed wyth me shal neuer tast of death I am y◠Iohan x. dore an opē entre to my father vnto whom no mā cometh but by me For he that clymmeth ouer the walles is as the scripture saythe a thefe or a robber I onelye do geue lyfe vnto my shepe I am the God of Abraham Abrahā Isaac and Iacob euen theyr sauegarde mercy seate ▪ Math xxii I am he whych putteth a waye your iniquities euen for myne owne sake and beyng the lorde your creator for loue wyl remēbre them no more for I am the Lord and wythout me there is no sauiour the pathe truly haue I troden to god my father Esaye 43 that you seynge my foote steppes shulde at noo tyme erre Thus good brethren whan he had by preachyng of his death and merites instilled into hys disciples hartes vnderstāding that they might perceaue theyr saluatiō and not theyrs alone but also of the hole worlde because he had euen from the begynning chose thē witnesses of hys afflictyons that after thee thing was fynished which they personallye behelde wyth more fyrme stable faith they might preache this desyre syght vnmesurable comforte of al fleshe among the gentyles and vnbeleuing nacions He dyd not only wyth expresse wordes declare hys goinge into Ierusalem hys euel intreature amongeste the hyghe prestes Pharisies cruel bloud suckers and fynally his death that they hearing these wordes myght with more diligens attende to marke the experiens therof but also whā the passouer lambe shuld be eaten whyche as I before sayde was the token of theyr delyueraunce out of Egypt and of the fredom of theyr fleshe by y◠whiche delyueraunce theyr soules were not exempted from the tyrannos gulffe of hell synne death neyther y◠fathers wrath pacyfied dewe vnto thē for trāsgression but continually hanged moost terryblie ouer theyr heades so that they yet were the subiectes yf death and dāpnation he therfore to preache vnto them a perfect delyueraunce or fredom of
thiÌ„ges to coÌ„fort 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 coÌ„forteth coÌ„tinualli causeth it to lyue Wherfore for asmoch as he before his deth istituted thes ii sacrameÌ„ts I demaÌ„d of you whiche of theÌ„ ye thiÌ„ke most honorable or metest to be preferred before thother paraduenture ye wold saye the sacrameÌ„t 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 graÌ„t them both to geue one gyfte to preache one thyng whereby accordyng to the doctryne of yâ— scripture to be equal thaÌ„ I demauÌ„de of you why bit staÌ„deth 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— mysvnderstaÌ„ding of thys word sacrameÌ„t 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 grouÌ„d yâ— good sede offered thervnto with his most pestileÌ„t infectuous tares of vnbeliefe his treasure that furnissheth the stynkiÌ„g gulffe of hel hys inheritaunce lest ye at the coming of the husbandmaÌ„ whose enteÌ„t is to purge hys corne gather it together into the garnard be with chaffe weed burned in vnqueÌ„cheable 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 auncieÌ„t wryter your frend saying SacrameÌ„tuÌ„ est visibile sign um inuisibilis gratiae That is to say A sacrameÌ„t is a vilible signe of an inuisible grace that is a sacrameÌ„t 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 redeÌ„ption 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 laÌ„be in soch sort now that yf the deuyl wold lay assault vnto our coÌ„scieÌ„ce with his instrumeÌ„tes of disperacion to make oure hope faynte yâ— we haue brokeÌ„ the lawe therfore must of force be coÌ„deÌ„pned or that god is vnable to remyt our iniquities yf we repeÌ„t neuer so sore we haue to vaÌ„quishe hys tyrannous persuacioÌ„s this ê“myses annexed vnto these visyble sygnes or sacrameÌ„tes which ar only sene with yâ— eyes of our faith tasted with soule nameli that Roma x â–ª christ is yâ— fulfilling of yâ— law to iustify al yâ— beleue agayn christ hath put out yâ— handwryting yâ— was agaynst vs coÌ„ceaued in yâ— lawe writteÌ„ that hath he takeÌ„ out of the way hath fastened it to yâ— crosse hath spoyled rule Câ—lâ— ii power hathe triuÌ„phed 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 coÌ„scieÌ„ces that willingly repeÌ„t theÌ„ of theyr wickednes That christ for no other purpose i Timo. i came into thys world but to saue synners For he hath coÌ„fessed hym self to be soch a god so mercyful so kynd louinge to theÌ„ that repent theyr wickednes that he wyl not remeÌ„bre 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 â–ª beyng but dust asshes that it hath pleased his diuyne maiestie so moch to teÌ„der oure weake sperites coÌ„passed about wythe the pryson infectuous dongion of flesshe and bloude that in the receyte of thys vysyble sygnes we haue wherwyth to comfort strengtheÌ„ augmeÌ„t augmeÌ„t our hope to saluacion namely yâ— promises of his most sacred worde which neuer fayleth yâ— faythful yâ— assuredly trusteth therin for
spiritual reioysinge of al these yâ— couet yâ— immutable or euerlastyng heritage attayned by christ for theÌ„ whoÌ„ stedfaste fayth in his bloud hath made yâ— adoptiue heyres of god in the whych testameÌ„t ye may euydeÌ„tly perceaue yf the burden of syn hath not seduced you froÌ„ yâ— grace of god how this adulterian lerning I wold saye Lutherian doctryne is reproued therby beinge the promysed sperite of truth sent of god to the coÌ„solation of theÌ„ that trust in his name the dispicing of whoÌ„ killeth the soules drawing vpoÌ„ theÌ„ the curses of god hys hateful vengeaunce as is manyfest in the holy scripture spoken both in the lawe and by the holy prophetes for what a grieffe was it vnto Moyses whan the chyldren of Israel wolde not heare hym neyther beleue the mâ—ssiage from thee Lorde theyr God whych he brought thynke you that it petyed hym not to se the worde of hys maiestie in so litle regarde yea trulye but howe moche more shall it greue thee lyuynge God whych of fauour humbled his onely sonne christ Iesus vnto death for the sauegarde of maÌ„kynd to se the blessed Testament of hys kyndnes towardes vs and moost heaueÌ„ly speryt so lytle estemed pronuÌ„ced by hym whych far excedeth Moyses in worthynes and honour euen Iesus Christ Thinke you that he â–ª caÌ„ suffer truth thus to loose his honour and be euel entreated at the handes of flesshe bloud no truly he can for it abhorreth hys nature therfore he withdraweth not his indignacioÌ„ but suffereth it roote theÌ„ out of the earth that dispyse it And to thys deareth the Prophete Esay iiâ—â— Esaye wytnes sayinge Because they haue offended the law chauÌ„ged the ordynaunce made the euerlasting TestameÌ„t of none effecte Therfore shal yâ— curse deuoure the earth for they that dwel theron haue synned kyndled the wrath of the holye one of Israel which shal so smyte the hylles that yâ— karcases of the vngodly shal lye in yâ— strete for because thei haue neglected this worde sayth Ieremye the Lord wyl send vpon the sword honger pestileÌ„s for he hath already prepared hym self agaiÌ„st Ierem 29 theÌ„ to battaile set vp yâ— power of his voyce to declare hys terrible arme with his angry couÌ„tenance yea the flamme of the consumyng fyer whom he hath made both large wide and depe the noryshing wherof is wodde innumerable whoÌ„ the breath of the almyghtyest shal kyndle as Esay 30 a smatche of brymstone what moued the lorde to threaten the vngodlye that he wolde make heaueÌ„ vnto them as Iron and the earth as brasse that it shuld not bryng forth her encrease to theyr sustentacion thee dispysyng of hys worde what prouoked hym to sende wylde beastes to deuoure them make wayst theyr landes the despysynge of hys worde what caused him to to send a sword a consuming pestylens vpon thee stubburne to auenge hys TestameÌ„t the coÌ„tempt of it what drewe the woÌ„derfull plage of penure vpon them so that they eate the fleshe of theyr sonnes and doughters and causeth the soule of the lorde to abhorre them The despysyng of goddes word wherfore as Paule sayth we ought to geue the more hede vnto thynges whych we haue herde lest we perysshe for yf the worde whyche was spoken by angels was stedfast euery trangression disobediens receaued a iust recompence how shal we escape yf we despyse so great a saluacioÌ„ whiche after it was begonne of the Lorde hym selfe to be preached was coÌ„fyrmed vpoÌ„ vs by theÌ„ yâ— herd it god heariÌ„g witnes thervnto wythe tokens wonders diuerse powers gyftes of the holy ghoste accordynge to hys owne wyl forget not good brethers how sore yâ— lorde was but to reueng the disobedieÌ„s of the cruel Pharao the wonderful plages that his soule had dyuised agaynste hym soo heynous they were intollerable that yâ— poore beastes of the fylde fysshes of the see yea the hole land was layd wast became a wyldernes for yâ— syn of thys kynge Egypt most horrible in yâ— syght of god namely the despycynge of hys worde Cal to your remeÌ„braunce the continuall captiuytie most fylthy deth that happened to passure the son of Emmerchief in the house of yâ— lorde for the contempt of gods word Ierem xx preached of Ieremy the lordes Prophete where Iosyas Iconias the false prophet Hanaâ—nas which wyth soch vyolence reproued the prophet cast the word of the lord behynde theyr backes preserued froÌ„ perell no truely for the lord coÌ„maunded the earth by the mouthe of hys prophet that theyr names shuld be wrytteÌ„ among the outlawes that in theyr life they might haue no prosperite that none of theyr seede shuld be so happy as to syt vpoÌ„ the leate of dauid or beare rule in Iuda but shulde most shamefully dye amoÌ„g the Babylonians Syns therfore god of his mere benignite hath left in hys most blessed word yâ— intreature of soch rebellions the hath so frowardli despised their own saluacion wyllingly for sakeÌ„ theyr lord creator in that they haue presumptuously set yâ— wytles Imaginacion of dust ashes to contempne the wysdoÌ„ of the god of Iacob the creator of the whole world in whose haÌ„des standeth the borders coostes therof to rule it as his moste godly wyll is only for loue sake that we therof shuldbe nor tered take a dissiplyne not to coÌ„myt any soch offence against Christ our sauiour lest as they came to naught so we perysshe in our giltines Turne therfore good brethreÌ„ froÌ„ your stubburnes resyst not hys holy word whych is of power so myghty strong that he is able wyth the breath therof to coÌ„sume you as lyghtly as fyer dothe drye kyckes or stubble but rent and teare your hartes dayly bewayle your syn magnifieng the liuinge God thorowe your aduocate mediator Iesus christ that hys longe sufferance whiche loueth not to see your destruction but rather that ye repent and lyue hath so long wythhold the violent arme wrathful displeasure of our heauenly father from you that sodayn destructioÌ„ had not deuoured you in your wyckednes suffer not this hys mercyfull fauoure to cause you to be more careles than the foules of the ayre for the storke knowethe hys apyoynted tyme the Turtyl the swalowe and thee crane coÌ„syder the tyme of theyr trauell shulde not then the people of God both know feare yâ— tyme of the lordes vengeauÌ„ce Now therfore yf ye wylbe thee shepe of hys pasture and bee be fed of hys pleÌ„teousnes hardeÌ„ not your hartes as the heddi people dyd in yâ— wyldernes prouokynge thorowe your disobediens the God of al mekenes in hys heauy displeasure to swere vnto you as he dyd vnto them whych there were ouerthrowen for theyr synnes ye shal not enter into my reste but gentyllye heare the voyce of your sheperde as is thee prophecie of hys chosen shepe so louingly speakynge thus vnto your conscience Chyldren yf ye wyll receaue my wordes kepe my coÌ„mauÌ„dementes theÌ„ shal you vnderstaÌ„d the feare of the lord fynd out the knowledge of god theÌ„ shalt thou vnderstand rightuousnes iudgement equitie and euery good pathe for therby wysedoÌ„ entereth into your hartes who Proue ii by counsel vnderstaÌ„ding preserueth you froÌ„ the euyl way froÌ„ the maÌ„ that speaketh froward thynges And therfore the prophet dauid saythe Blessed is yâ— maÌ„ whych seketh after the testymonyes of the lord diligently obeyeth the word of god whom he hath sente to heale them to Psal 17 delyuer theÌ„ froÌ„ destructioÌ„ that delyghteth therin To this staf dyd AbrahaÌ„ al hys posteritie than were sanctified in the promysed seede euen Christ Iesus leue vnto in al aduersytye and neuer were dysceaued of theyr hope nor forsakeÌ„ of the lorde in tyme of trouble for thys worde causeth a fountayne of lyuing water to flowe out of theyr bellyes that trust therin for this haue many taysted of mockynges scorgynges of bondes of of prysonment were stoned were hewen a sonder were teÌ„pted were stayne wythe thee sworde And these all thorowe faythe in thys eternall testament attayned in this lyfe not only a good report but haue receyued yâ— promes of the word life euerlastiÌ„g Wherfore denye synne and all vngodlynes wythout doute ye shall not onely haue the vnderstanding of thys word wherby ye shal be able to vanquishe all assaultes of our mortal enemye the deuyll but also shal be able by it to dyscerne this your wycked errour and condempne it wyth a pure hart magnifye the truth of our heaueÌ„ly father whych thorowe hys sonne Christe oure lorde hath perdoned al oure synnes and in hym geuen all them that faythfully beleue the breakynge of hys precious bodye and mooste gloryous bloudsheddyng vpon the crosse to be the perfyghte sacryfyce of oure redemptyon and the onlye attonemente betwene God the father and mannes consciences thee importyble crowne of euerlastynge glorye wythe hym to reioyse in thee heauenly Kyngdome contynuallye and thys is thee true and infallyble eatynge of hys body and brynkynge of hys mooste precyous bloude thee endeles comforte of oure soules whyche wyll neuer suffer them to see death neyther corruption but to be incorruptible and of the same immortall substaunce that christ oure sauyoure is not wythstanding Luthers errour whom he hath alreadye condempned wyth the promysed brethe of hys mouth namelye the sperit of truth whom he promysed all hys faytheful to leade them into all truth beyng the Testament sanctifyed in hys precious bloud the soule only effecte of our redemptyon ¶ Wherfore the God of peace that brought agayn froÌ„ the dead our lord Iesus Christ yâ— greate sheperde of the shepe thorowe yâ— bloud of the euerlastynge testamente make you perfecte in all good workes to doo hys wyl workynge in you that whyche is pleasaunt in hys syght thorowe Iesus Christ our lord to whom be prayse honour glorye foreuer and euer Lette all people saye Amen Amen ¶ God saue the Kynge ☞ Grace be wyth you ¶ Yours as charytye byndeth T. C ¶ Imprynted at london by Hugh syngeltoÌ„ at the sygne of saynt Augustyne in paules churche yearde