Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	body_n	bread_n	transubstantiation_n	7,578	5	11.1962	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03620	Certeine comfortable expositions of the constant martyr of Christ, M. Iohn Hooper, Bishop of Glocester and Worcester written in the time of his tribulation and imprisonment, vpon the XXIII. LXII. LXXIII. and LXXVII. Psalmes of the prophet Dauid.	Hooper, John, d. 1555.; Bull, Henry, d. 1575?; A. F., fl. 1580.; Hooper, John, d. 1555. Exposition upon the. 23. psalme of David.	1580 (1580)	STC 13743; ESTC S104196	167,330	255

be that sée the inward light and profite thereof Of this is learned what the cause is that Christians beare the name of Christ and yet be not Christes in déede for because a great many be contented with the name and few do vnderstand what the name truly and verily conteineth in it And as there is in the Scripture this double brightnesse whereof the one lyeth in the letter and many sée what it meaneth by the externall word and the other lieth in the meaning of the letter and is perceiued onely by such as haue the spirit of God so is there two kindes and sortes of darkenesse and obscuritie in the Scripture the one in the letter and the other in the sense and taking of the letter The outward obscuritie is to be séen in such as contemne the word of God and wil not read it nor heare it As the Turkes and heathen and also the common sort that beare the name of Christe be christened in Christes name and outwardly be taken to be very Christians in déede and yet they know not so much as the letter of Christs lawes that prescribeth them what they should doe and what they should not doe And this obscuritie is a brutish beastly and externall darkenesse The other is obscuritie or darkenesse inwardly in the text For although the letter be well knowne and the sound thereof séemeth to be plaine yet the sense is not so common nor so manifest as the letter soundeth Wherevppon S. Paule bindeth all men in the vnderstanding of the letter vnto the Analogie and proportion of faith that no one place be taken contrarie to many places Whereof was gathered the abridgement of our common Créede accepted at all times and of all Christian men for an infallible trueth so that whosoeuer beléeued it was accompted a good Christian man And of this obscuritie of the Scripture in the sense and spirite is risen this troublesome contention about transubstantiation of bread and wine in the sacrament of Christes bodie and bloud For the vngodly sort would haue no substance of bread and wine to remaine in the Sacrament and yet a corporall presence of bodie and bloud contrarie not onely to the articles of our faith that telleth vs he is in heauen and shall abide there vntil he come to iudge the quick and the dead but also contrarie to many other places of the scripture And this is no new thing to haue and record the text and letter of the Scripture and yet lack the effect and the very consolation of the Scripture in déede For here in these two verses the Prophet Asaph doth record and remember Gods doings mercifully in time past and yet taketh no more consolation thereof then he findeth in the barke of the letter or in the rehearsall of the histories And the same he doth of his owne Psalmes and Hymnes wherof he maketh mention and yet by the same meane his spirite is brought into no further considerations of Gods trueth then it was before with much heauinesse and sorrow as the verses following do declare So that in the affliction of the spirit he could repeate and cal to his remembrance the truth how God had delt mercifully with his forefathers but felt not at that present the like mercie of God towardes himselfe neither could he sée nor féele for his consolation the ease and succour of Gods promises which he saw in others as all the electes of God at lengthe shall doubtlesse féele As it is said by the Prophet Sicut audiuimus sic vidimus As we haue heard so haue wee seene and at length as the Psalme saith he felt him selfe Whether he wrote the Psalme of his own sorrowes and troubles or of the sorrows and troubles of the Israelits it maketh no matter let euery man in that case vse his owne iudgment so that he mark the doctrine of the Psalme There is to be noted of these verses also this doctrine that what soeuer trouble y e spirit was brought vnto whatsoeuer watch had taken his eyes what soeuer vehemencie of disease had taken his speach from him yet vnder all these crosses he cursed not God nor grudged against his plagues but as a man contented gaue himselfe to record and to call to memorie how God was wont to be vnto men afflicted and tooke accompt how in times past he had spent his yeares and found that he had made certeine Psalmes or Hymnes to the glorie of God and to the praise of his holy name Of the which we learne not onely patience in the time of trouble and persequution but also how to spend our youth and transitorie life in doing or making some thinges that may be recordes and remembrances when we be gonne that we liued here to serue God and not to serue our selues And it is a great helpe and no small consolation for a man that is in trouble heauines to thinke that he in his life before sought the glorie of God that testimonie of conscience is more worth in the time of trouble then all other mens déedes for him Not in that his séeking Gods glorie setting foorth of the same can be his gage and raunsome before God but because it is a very testimonie that God once loued him and gaue him of his blessed spirite to indite something to Gods praise and honour And as godly Psalmes and vertuous Hymnes be testimonies of a vertuous spirite so be wanton and adulterous ballads records of a vicious and sinnefull spirite And as the remembrance of good vertuous workes in the time of sicknes and trouble be ioyful and comfortable so is the remembrance of wicked doinges sorrowful and painefull We be therefore taught by this Prophete to be circumspect and warie how we accumulate heape vppon our soules infidelitie and the wicked workes thereof for as they be the only cause of trouble so do they not onely worke trouble but also increase trou and augment the heauinesse of the spirit and paines of the body as is declared meruellously by the graue and profound sentences following Wherein he declareth what it was that his spirite searched so diligently for It was this 7 Will the Lord absent himselfe for euer and wil he be no more intreated 8 Is his mercie cleane gone for euer And is his promise come vtterly to an end for euermore 9 Hath God forgotten to be gratious And will he shutt vp his louing kindnesse in displeasure 10 And I said It is mine owne weakenes but the right hand of God can chaunge these thinges These verses declare what mindes and cogitations do happen to men that be in sicknes or trouble and how gréeuous they be vnto the patient Out of these verses first we sée a common rehearsall of the great terrour and feare of the féeling of Gods displeasure and anger towards the wofull spirite for sinne The first meditation of the sinnefull spirite was this Will the Lord absent

kept out of the conscience and hated as Dauid saith Leaue doing of euill and doe good So like wise he speaketh of a féeling Christian man whose conscience hath tasted howe swéete and amiable God is Taste and feele saith the Prophete howe sweete the Lord is And this assure your selues that when ye féele your sinnes and bewaile the daunger and damnation of them the spirite of God hath wrought that féeling And that troubled and broken heart God wil not despise And there is no doubt nor mistrust of a sensible and féeling sinner but in case he can finde in himselfe no loue to the obedience of God nor desire to do his will by hearing of his word nor any féeling at all of sinne nor desire to be ridde from it by hearing of the lawe he hath knowledge in the minde and speache in the mouth but no consent and féeling in his heart and conscience And this knowledge liueth with sinne and speaketh with vertue whereas the heart conscience consenteth to good and abhorreth euil if the vertue nature of Gods woord by Gods spirite be sealed in the conscience And this doth S. Paule teach wonderfully as wel by faith that commeth by hearing of Gods woord as also of his pretious Supper the Sacrament of his bodie and bloud and passion He saith that The heart beleeuēth to righteousnesse that is to say The conscience and heart of him that is sealed and assured of the vertue and grace of Gods premises in Christ beléeueth to righteousnesse or is ascerteined and knoweth it selfe to be righteous and iust and before God because it hath consented and receiued the mercie of God offered in the Gospel thorough the merites of Christ and then the same faith which God hath sealed in the heart breaketh foorth by confession whiche confession is a very fruite of faith to saluation as it is written by S. Paule in the same place And where this faith is so kindled in the heart there can be none other but such a fruite following it And as possible it is to haue fire without heate or flame as this vertue Faith without the fruite of well doing And that is it that S. Paule saith to the Corinthians As often as ye eate of this bread and drinke of this cupp shew ye the Lordes death vntill he come Wherein Saint Paule requireth a knowledge of Christ in the receiuer not onely in his minde that he knowe Christ died for his sinne and the sinne of the world and to speake and declare the same death with his tongue vnto others but this is the chiefest and most principall commoditie of Christes holy Supper whiche men nowe vngodly call the Masse that the vertue and benefite of Christes death as it is appointed for the remission of his sinnes be sealed and fully consented vnto in his conscience And this knowledge of Christes death with the assurance of the vertue strengthe and power thereof in the heart will and ought to inflame vs to thankesgiuing and to preach and teach vnto others those commodities of Christs death that we knowe and féele first in our selues within our owne spirite and heart Thus I haue tarried longer then I thought in this matter bicause I would bring my selfe and all others as much as lyeth in me to féele that knowledge and talke of vertue and vice of Gods fauour and of Gods punishment is not sufficient and to bring my selfe and all men from knowledge and talke to féeling consenting and a full surrendring of our selues vnto the profite and vauntage of the things which we speake and knowe or else knowledge and speaking please not God nor profite our selues as Christe saith Not euery man that saith Lord Lord shall enter into the kingdome of heauen Therefore did Dauid both knowe speake and féele signed in his heart the fauour helpe and assistaunce of God to be with him into what troubles so euer he should fall and in that féeling did say He would not feare But it may fortune I haue so written of vertue and vice to be knowne of in the minde spoke of with the mouth and felt in the heart that ye may iudge and féele in your selues neuer to haue come to this perfection For this is out of doubt he that hath Gods loue and feare thus sealed in his heart liueth in this life rather an Angelicall life then the life of a mortall man and yet it is euident by king Dauid in this Psalme and by his 121. Psalme and in many more that he was so sure and so well ascertained of Gods present helpe in his troubles that he cared nothing for death or any other aduersities that could happen And doubtlesse we perceiue by his Psalmes in many places y t his faith was as strong as stéele and he trembled not nor doubted any thing but was in manner without all kinde of mistrust and nothing troubled what so euer he sawe contrarie to Gods promises and he passed ouer them as things that could not once withdraw his cogitations from the trueth and veritie of Gods promises which he beleued As Abraham likewise did he staggered not but with constancie of faith would haue killed his owne sonne so strong was his faith But as the gift of faith is a treasure incomparable thus to knowe and féele faith to ouercome all daungers so maketh it the heart of him that is sealed with such a faith to féele the ioyes and mirth vnspeakable But as this faith is the gift of God and cōmeth only from him so is it in him only to appoint the time when it shall come how much and how strongly it shal be giuen at al times which is not at all times like but sometimes so strong that nothing can make the faithfull man afraid no not death it selfe and sometimes it is so strong that it maketh the man afflicted to be contented to suffer yea death it selfe rather then to offend God But yet it is with much cōflict great troubles many heauie meruelous cogitations somtime with such a feare as the man hath much ado to sée féele in the latter end of his heauie conflict the victorie and vpper hand of the temptation And at an other time the Christian man shal finde such heauinesse oppression of sinne and troubles that he shal not féele as much in manner as one sparke of faith to comfort him selfe in the trouble of his minde as he thinketh but that all the floudes and dreadfull assaultes of desperation haue their course through his conscience Nothing féeleth he but his owne minde and poore conscience one so to eate the other that the conflict is more paine to him then death it selfe he vnderstandeth that GOD is able to doe all thinges he confesseth with the knowledge of his minde and with his toung in his head that God is true and mercifull he would haue his conscience and heart to agrée therevnto and be quiet

haue his desire and cogitations in the law of God both day and right And to preserue the people from this horrible impediment of ignorance God spake by his prophet Esaie these wordes My spirite which is in thee and my woordes which I put in thy mouth shall not depart from thy mouth and from the mouth of thy seede saith the Lord from henceforth for euermore And in the same Prophesie Christ prayeth the heauenly father to seale his word in his disciples wherby the daungerous impediment of mans saluation which is ignorance might be eschewed auoyded The same remedie against ignorance commandeth Almightie God also by Moses in Deut. and by S. Paul to the Ephesians whereas the fathers and the mothers be not bound themselues alone to knowe the lawe of God but also bound to teach it to their children that by ignorance they offend not God Of the second impediment whiche is feare and dred of Gods iustice commeth trembling and terror of the conscience and many times also the extremest euil of all euils very desperation that neuer looketh who can helpe neither yet trusteth to find any helpe But of these fruites of terror and feare and also of their remedies how they may be cured and holpen it shalbe shewed hereafter in the Psalme as it followeth whereas both terror of conscience and tranquillitie of the same be meruellously and diuinely set foorth Onely vntill I come to those pointes I doe note that this feare and terror of conscience in the faithfull be the very hunger and thirst that Christ saith shalbe quenched and they that féele them shalbe replenished with grace and consolation as the blessed Virgin the mother of Christ saith and they that féele them not shall departe emptie without grace And the cause of this terror and feare is the spirite of God that worketh the knowledge of our sinne by preaching reading or thinking of Gods Lawe that openeth and detecteth how wretched and sinnefull we be by nature in the sight of God But of this matter is better occasion ministred afterwardes in the Psalme then in this place ¶ The second part ¶ How a man should vse himselfe towards him in whome he putteth his trust in the time of trouble 2 In the time of my trouble I sought the Lord my hand I held vppe all night and it was not wearie my soule refused comfort IN this part is taught vs both by doctrine and by example howe we should vse our selues in the time of trouble When we know there is no helpe nor helper but God alone it is not ynough for a man to know that God can helpe but also we must beléeue constantly that he hath as prompt a will to helpe as a sufficient power able to helpe and then béeing assured that he both can and will helpe we must call vppon him for helpe according to his commaundement vnto vs Call vppon mee in the dayes of trouble c. But of this place we may marke and learne what an intollerable burthen and vnspeakeable sorrowe the terrour and feare of sinne is and how gréeuous a thing the sight and contemplation of Gods displeasure and iust iudgement is against euery sinner for his sinne and transgression of Gods most holy Law The text saith That the Prophete when he felt the displeasure of God against sinne cryed out with a lowde voyce vnto the Lord. Whereby we learne that the conscience of man admonished by the word of God of the filthinesse and abhomination of sinne bringeth all the bodie into a trembling and feare lest God should vse rather iustice and iustly punishe sinne then mercie and mercifully forgiue sinne And thus béeing made afrayde thoroughly of sinne the mind is occupied with sorrowfull and heauie cogitations and the tongue by vehemencie of the spirite brought into clamours and cryes As we may sée commonly by examples left vnto vs in the word of God that where sinne is throughly felt in the conscience the feeling sinner is not onely troubled within in spirite but also outwardly in all the members and partes of his bodie as it is to be séene most manifestly in king Dauid In what a sea of heauines was king Dauid in his conscience when he spake to his owne soule Why art thou so heauie and sorrowfull ô my soule and why dost thou thus trouble mee Againe How long wilt thou forget mee ô Lord for euer And in other Psalmes we may sée into what trembling and feare outwardly he was brought by the knowledge and féeling of his sinne In one place he saith The feare of his sinnes did not onely ouerlay his conscience but also crushed and in maner all to broke his bones And in another place His visage was all defaced with wéeping teares and so abundantly they gushed out of his eyes that he watered or rather ouerflowed his bed with them where he lay Into what horrible cryes and waylings many times he fell for feare of sinne this Psalme and many other doe declare The like horrour and feare also of the sight and féeling of sinne we sée to haue béene in Saint Paule when he cryed out vppon him selfe Oh wretched man that I am who shall deliuer me from this bodie subiect vnto death And Marie Nagdalene with the sight and féeling of Gods displeasure against her sinne made teares and wéepings enowe to washe the founteine of mercies féete Iesus Christ. But blessed is that conscience feared by the Lawe whose feare by the swéete promises of the Gospel is turned into mirth and blessed be those teares and wéepings that end in consolation and happie is that troubled bodie whose end is immortalitie in the resurrection of the iust Further as we sée here king Dauid a sinner for feare of Gods iudgement breake out into lowd cryes for helpe and preseruation the same anguish and trouble of minde and of bodie for feare of Gods punishment for sinne towardes man was likewise in Christ without sinne which said My soule is heauie vnto death and in such an agonie was his bodie that he burst out and swett both water and bloud So that of this second part first we learne that such as be truely vnseignedly brought to a knowledge féeling and repentance of their sinnes haue it with great heauines of minde terrour of conscience and trouble also of the bodie many times that no sicknesse nor troubles may be compared to the trouble of the conscience for feare of due and condigne punishment for the sinne perpetrated and committed against Gods lawes The second doctrine that we be taught out of this second part is to declare what difference there is betwéene the penitent Christian in aduersitie and the desperate person that looketh for no helpe or els the presumptuous person that contemneth helpe The penitent afflicted calleth vnto the Lord and although he finde his burden neuer so intollerable doe wéepe and