I am the God who was once called the God of Abraham and the God of Isaac and the God of Jacob. I am the God who gave the Law to Moses. This law was like clothing. As a pregnant mother prepares her infant's clothing, so too God prepared the Law which was just the clothing and shadow and sign of things to come. I vested and wrapped myself in the clothing of the Law. As a boy grows up, his old clothes get exchanged for new ones.

Likewise, when the clothing of the Old Law was ready to be put aside, I put on the new clothing, that is, the New Law, and gave it to everyone who wanted to have me and my clothing. This clothing is neither too tight fitting nor difficult to wear but is well adjusted on all sides. It does not command people to fast or work too much nor to kill themselves or to do anything beyond the limits of possibility, but is beneficial for the soul and conducive to the moderation and chastisement of the body. For when the body gets too attached to sin, sin consumes the body.

Two things can be found in the New Law. First, a prudent temperance and the correct use of all spiritual and physical goods. Second, an easy facility for keeping the Law, in that a person who cannot stay in one state can stay in another. Here one finds that a person who cannot live in celibacy can live in honorable matrimony, and he who falls into sin can get up again. However, this Law is now rejected and scorned by the world. People say the Law is too tight, heavy, and unattractive. They call it tight, because the Law commands one to be contented with what is necessary and to flee what is superfluous. But they want to have everything beyond reason and more than the body can bear, just like cattle.

That is why it seems too tight or strict to them. Second, they say it is heavy, because the Law says one should indulge the desire for pleasure with reason and at established times. But they want to indulge their pleasure more than is good and beyond what is established. Third, they say it is unattractive, because the Law orders them to love humility and to refer every good to God. They want to be proud and to exalt themselves for the good gifts God has given them. That is why it is unattractive to them.

See how they despise the clothes I gave them! I brought the old ways to an end and introduced the new to last until I come in judgment, because the old ways were too difficult. But they have shamefully discarded the clothing with which I covered the soul, that is, an orthodox faith. On top of that, they add sin to sin, for they also want to betray me. Does not David say in the psalm: 'He who ate of my bread plotted treason against me'? I want you to note two things in these words.

First, he does not say "plots" but "plotted," as though it were already past. Second, he points to only one man as a betrayer. However, I say that it is those in the present who betray me - not those who have been or who will be, but those who are still alive. I say as well that it is a question of not only one person but of many people. But you may ask me: 'Are there not two kinds of bread, the one invisible and spiritual, on which angels and saints live, the other belonging to the earth, by which men are fed? But angels and saints do not desire anything unless it is according to your will, and men can do nothing unless you accept it. How, then, can they betray you?'

In the presence of my heavenly host who knows and sees all things in me, I answer for your sake so that you may understand: There are indeed two kinds of bread. One is that of the angels who eat my bread in my kingdom and are filled with my indescribable glory. They do not betray me, because they want nothing but what I want. But those who eat my bread on the altar betray me. I truly am that bread. Three things can be perceived in that bread: form, flavor, and roundness. I am indeed the bread, and, like the bread, I have three things in me: flavor, form and roundness. Flavor, because everything whatsoever is tasteless and insubstantial and meaningless without me, just like a meal without bread is tasteless and unnourishing.

I have also the form of bread, in that I am of the earth. I am of the Virgin Mother, my Mother is of Adam, Adam is of the earth. I have also roundness in which there is no end or beginning, because I am without beginning and without end. No one can imagine or find an end or beginning to my wisdom, power, or charity. I am in all things and above all things and beyond all things. Even if one were to fly like an arrow perpetually without stop, he would never find an end or a limit to my power and might. Through these things then, flavor, form, and roundness, I am that bread that seems to be and feels like bread on the altar but is transformed into my body that was crucified. As anything dry and easily inflammable is quickly consumed if it is placed on the fire, and nothing remains of the form of the wood but all of it becomes fire, so too, when these words are said,

'This is my body,' what before was bread immediately becomes my body. It is set a flame not by fire like wood but by my divinity. Therefore, those who eat my bread betray me. What kind of murder could be more abhorrent than when someone kills himself? Or what betrayal could be worse than when two persons are joined by an indissoluble bond, such as a married couple, and one betrays the other? What does one of the spouses do in order to betray the other? He says to her by way of deception: 'Let us go to such and such a place so I can have my way with you!' She goes with him then in all simplicity, ready for her spouse's every wish.

But when he finds the right opportunity and place, he brings against her three treacherous weapons. Either he uses something heavy enough to kill her with one blow, or sharp enough to slice right through her vital organs, or else something to smother and suffocate the spirit of life in her directly. Then, when she has died, the traitor thinks to himself: 'Now I have done wrong. If my crime comes out in the open and becomes public, I will be condemned to death.' Then he goes and puts his wife's body in some hidden place, so his sin will not be discovered.

This is the way I am dealt with by the priests who are my betrayers. For they and I are bound by a single bond when they take the bread and, by pronouncing the words, change it into my true body, which I received from the Virgin. None of the angels can do this. I have given that dignity to priests alone and have selected them for the highest orders. But they deal with me like betrayers. They put on a happy and pleasant face for me and lead me to a hidden place where they can betray me. These priests put on a happy face by appearing to be good and simple. They lead me to a hidden chamber by approaching the altar. There I am ready like a bride or bridegroom to carry out all their wishes, and instead they betray me.

First they hit me with something heavy, whenever the divine office, which they recite for me, becomes burdensome and heavy to them. They would rather speak a hundred words for the sake of the world than a single one in my honor. They would rather give a hundred pieces of gold for the sake of the world than a single penny for me. They would rather work a hundred times for the sake of their own profit and that of the world than once in my honor. They press down on me with this heavy burden, so that it is as though I am dead in their hearts. Second, they pierce me as with a sharp blade that penetrates the vital organs each time the priest goes up to the altar in the knowledge that he has sinned and repented but is firmly resolved to sin again, once he has carried out his office. He thinks to himself: 'I do indeed repent of my sin, but I will not give up the woman with whom I have sinned so as not to be able to sin any longer.' These pierce me as with the sharpest of blades.

Third, it is as though they smother the spirit when they think to themselves thus: 'It is good and delightful to be in the world, it is good to indulge lusts and I cannot contain myself. I will do what I like in my youth. When I grow old, I will abstain and mend my ways.' And through this wicked thought they smother the spirit of life. But how does this happen? Well, the heart in them grows so cold and tepid toward me and toward every virtue that it can never be warmed up or rise again to my love. Just like ice does not catch fire, even if it is held to the flame, but only melts, so too, even if I give them my grace and they hear words of admonishment, they do not rise up to the way of life, but only grow barren and slack in respect to every virtue. And so they betray me in that they pretend to be simple without being so, and are depressed and upset about giving me glory, instead of enjoying it, and also in that they intend to sin and go on sinning until the end.

They also conceal me, so to speak, and put me in a hidden place, whenever they think to themselves thus: 'I know I have sinned. But if I refrain from the sacrifice, I will be put to shame and everyone's going to condemn me.' So they impudently go up to the altar and place me before them and handle me, true God and man. I am as it were in a hidden place with them, since no one knows or realizes how corrupt and shameless they are. I, God, lie there in front of them as it were in concealment, since, even if the priest is the worst of sinners and pronounces the words "This is my body," he still consecrates my true body, and I, true God and man, lie there before him. When he puts me to his mouth, however, I am no longer present to him in the grace of my divine and human natures - only the form and flavor of bread remain for him - not because I am not really and truly present for the wicked as much as for the good due to the institution of the sacrament, but because good and wicked do not receive it with similar effect.

Look, these priests are not my priests but really my betrayers! They also sell and betray me like Judas. I look at the pagans and the Jews, but I do not see anyone worse than these priests, since they have fallen into the sin of Lucifer. Now let me tell you their sentence and whom they resemble. Their sentence is condemnation. David condemned those who were disobedient to God, not out of anger or bad will or impatience, but out of divine justice, because he was a righteous prophet and king. I, too, who am greater than David, condemn these priests, not out of anger or bad will but out of justice.

Accursed be everything they take from the earth for their own profit, for they do not praise their God and Creator who gave them these things. Accursed be the food and drink that enters their mouths and fattens their bodies to become food for worms and destines their souls for hell.

Accursed be their bodies that will rise again in hell to be burned without end. Accursed be the years of their useless lives.

Accursed be their first hour in hell that never will end. Accursed be their eyes that saw the light of heaven.

Accursed be their ears that heard my words and remained indifferent. Accursed be their sense of taste by which they tasted my gifts.

Accursed be their sense of touch by which they handled me. Accursed be their sense of smell by which they smelled delightful things and neglected me, the most delightful of all.

Now, how exactly are they accursed? Well, their vision is accursed because they will not see the vision of God in himself but only the shadows and punishments of hell. Their ears are accursed, because they will not hear my words but only the clamor and horrors of hell. Their sense of taste is accursed, because they will not taste my eternal goods and joy but only eternal bitterness. Their sense of touch is accursed, because they will not get to touch me but only perpetual fire.

Their sense of smell is accursed, because they will not smell that sweet smell of my kingdom that surpasses every scent, but will only have the stench of hell that is more bitter than bile and worse than sulphur. May they be accursed by earth and sky and every brute creature. These obey and glorify God, whereas they have shunned him. Therefore, I swear by the truth, I who am the Truth that if they die like this with such a disposition, neither my love nor my virtue will ever encompass them. Instead, they will be forever damned.