Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	life_n	lord_n	9,542	5	3.7489	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16573	The complaynt of veritie, made by Iohn Bradford. An exhortacion of Mathewe Rogers, vnto his children. The complaynt of Raufe Allerton and others, being prisoners in Lolers tower, & wrytten with their bloud, how god was their comforte. A songe of Caine and Abell. The saieng of maister Houper, that he wrote the night before he suffered, vppon a wall with a cole, in the newe In, at Gloceter, and his saiyng at his deathe	Bradford, John, 1510?-1555.; Rogers, Matthew. Instruction of a father to his children.; Allerton, Ralph. A lamentable complaynt of the afflicted, unto god our onely healper.; Allerton, Ralph. A briefe rehersal of parte of the aucthours trouble, entituled God is my comforte.; Allerton, Ralph. Songe of the poore prisoners in Lolers tower.; Hooper, John, d. 1555. Wordes of Maister Houper at his death.; Hooper, John, d. 1555. These are the wordes that Maister John Houper wrote on the wall with a cole, in the newe inne in Gloceter, the night before he suffered.	1559 (1559)	STC 3479; ESTC S112643	64,740	174

vp thy firy brande and vexe poore Abell still Though Abel haue no fleshly strengthe thy furious wrath to tame yet God wil preserue him at the length to thy rebuke and shame Although his flesh thou lay ful lowe thy wrath to satisfie yet by the death of Lamethes bowe for his bloud thou shalt die Though Ismael had the greater stay before the promis begonne yet God bad Abraham put away the bond maide with her sonne Though Iacob fled his brothers ire to cause the fury cease yet God gaue him his whole desire and brough● him home in peace when Israel out of Egipt fled from him that helde them thrall The lord preserued the righteous sede and drowned their enemies all when that Golias in his great pryde his hie blastes out did blowe The lord soone laied his pompe asyde and brought his boastinges lowe when king Saule sought Dauids life without Dauids offence The Lord at last ended that strife and Saule made recompence when Acheor to a tree was bounde because he truth did tell He was soone healed of that wounde by the God of Israell when Holifernus in his rage against Goddes flocke did stand Then soone did his pryde asswage euen by a womans hand when A man made a gallowes strong for Mardocheus the Iewe Himselfe was hanged theron ere long for God is iust and true when Susan was without refuge and like to suffer paine The Lord that is a righteous iudge did pay her foes againe As Daniell in the Lions den was kept from wo and greefe So God preserueth righteous men and sendes them quicke reliefe when that the ouen was made red hot the children to destroy Gods angel the flame out swot and walked with them in ioy when Peter Iohn in pryson were for preaching of Gods worde Gods angel did the doore vnbarre as Luke doth well recorde Thus by examples strong and sure the Scripture doth witnes The enemies power can not endure for God doth it suppres when God made all thinges with his word he blest it with increase But soone the deuil brought Caine the sword bad him breake the peace So from that day vnto this houre Cain hath the sworde in hande Seking still Abell to deuoure either by sea or lande For by the deuils great enuie came death amongst mankynde And all that his dere children be fulfill their fathers mynde Dere christians be not nowe afraide to doe your maisters will For he doth promise to be your aide and your defence from ill His mercy is to succour those that trust to him at neede Feare not for God will your bands lose as he hath promised Therfore sticke harde vnto the worde the whiche you haue professed And then no doubt but that the Lorde will see your cause redressed Now seing we shall deliuered be as Esdras doth declare By death or life what cause haue we either to doubt or care But onely in our Lorde Iesus to put our confidence who in these daies is vnto vs a tower and strong defence All prayse be to the liuing God which iudgeth righteously And in all ages fulfyls his worde his name to magnify Finis ¶ The wordes of Maister Houper at his death O Lord Iesus that for whose loue I leaue wyllyngly this lyfe and desyre the bytter death of the crosse with the losse of all my worldlye thinges then eyther to abyde the blasphemie of thy moste holye name or to abey vnto menne in breakynge of thy Commaundementes thou seest Lorde that where I myght lyue in wealth to worship a false god and to honour thine ennemy I choose rather the tormentes of my bodye and the losse of this my lyfe and I haue counted all thynges but vile dust and donge that I mighte wyn thee whiche death is more deare vnto mee then thousandes of gold and syluer such loue Lorde hast thou laid vp in my brest that I honger for thee as the deare that is wounded desireth the soile so send thy holy comforter to ayde comfort and strengthen this weke peece of yearthe whiche is of it selfe empty of al strēgth thou remembrest that I am but vyle duste and donge and of my selfe able to doo nothinge therfore O Lorde as thou of thine a customed loue hast bidden me to this banket counted me worthi to drink of this thy cuppe amōgest thine elect giue me strēgth against this thy ellyment that as to my sight it is moste yrkesom vntolerable so to mi mind it may at thy commaundemēt go as an obediēt seruaunt be swete and plesant and through the strength of thy holy spirite I may passe through the fury of this fire into thy bosom according to thi promisse and for this mortal lyfe receyue an immortalitie and for this corruptible receiue an incorruptibilite accept this bornt sacrifcie O heauenly Father not for the sacrifice sake but for thy dere sonnes sake my sauiour for whose testimoni I offer this my free wyl offering with al my hart with al mi strength with al my soule Oh heauenli father forgeue mee my sinnes as I forgeue all the worlde O swete sonne of God my sauyour sprede thy winges ouer me O God the holy ghost comforte strengthen and stablish me and as through thy mighty power thou hast brought me hyther to death so condyth me in to euerlasting blisse O Lord into thy handes I commende my spirite thou haste redemed me O God of truthe Lorde haue mercye vpon me Christ haue mercy vpon me Lord haue mercy vpon me Amen ¶ Finis ¶ These are the wordes that Maister Iohn Houper wrote on the wall with a cole in the newe Inne in Gloceter the night before he suffered COntent thy selfe with pacience w t christ to beare y e crosse of payne ●ho can or will recompence ● thousand folde with Ioyes againe ●et nothing cause thy hart to fayle ●ainch out thy bote hoise vp thy saile Put from the shore ●nd be thou suer thou shalt attayne ●nto the porte that shall remayne For euer more ●ere not death pas not for bandes ●nly in God put thy whole trust ●r he wil require thi blod at their hāds ● thou dost know y t once die thou must Only for that thy life if thou geue ●eth is no deth but amens for to liue Do not dispaire Of no worldly tirant see thou dreede ●y cōpace whiche is gods worde shall the leade ●nd the wind is faire ¶ Finis TWO NOTABLE Sermons Made by that worthy Martyr of Christ Master Iohn Bradford the one of Repentance and the other of the Lords Supper now newly imprinted Perused and allowed according to the Queenes Maiesties Iniunctions Imprinted at London by Simon Stafford dwelling on Adling hill 1599. To the Christian Reader Thomas Samson wisheth the felicity of speedy and full conuersion to the Lord. GOdly learned men doe write and publish bookes to profit the age in which they doe liue and the posterity This desire was in the Authour of this ●reatise Master Iohn

maye possesse that parte which neuer shall decay In folowinge of your fathers feete in truth and eke in loue ye may be also heires with him for euermore aboue Haue god alwayes before your eyes withal your whole intente Commit not sinne in any wise keeke his commaundement Abhorre that arrant hoore of Rome and all her blasphemies And drinke not of her decretales nor yet of her decrees Geue honour to your mother deare remember well her paine And recompence her in her age in lyke with loue againe Be alwaies ayding at her hand and let her not decay Remember well your fathers fall who should haue bene her stay Geue of your portion to the poore as riches doth aryse And from the needy naked soule turne not away your eyes For he that will not here the crye of them that stand in neede Shal crye himselfe and not be harde when he would hope to speede If God haue geuen you increase and blessed well your store Remember ye are put in trust to minister the more Beware of foule and filthy lust let suche thinges haue no place kepe cleane your vessels in the Lord that he may you embrace ye are the temples of the Lord ●or ye are dearly bought And they that do defile the same shall surely come to nought Possesse not pride in any wise ●uilde not your house to hie But haue alwaies before your eies that ye be borne to dye Defraude him not that hired is your labour to sustaine But giue him alwaies out of hand his peny for his paine And as you would an other man against you should procede Doo you the same to them againe when they do stand in neede And part your porcion to the poore in money and in meate And feede the fainted feable soule with that whiche ye should eate Farewall my true and louyng wyfe my Children and my frendes I hope in God to haue you all when all thinges haue their endes And if you doe abide in God as you haue now begonne your course I warrant shal be shorte you haue not longe to ronne God graūt you so to ende your daies as he shall thinke it best That I may haue you in the heauens where I doe hope to rest ¶ Finis quod Mathewe Rogers A lamentable complaynt of the afflicted vnto god our onely healper ARyse O Lord why slepest thou set to thy hand in tyme of neede That wicked men thē selues may know ● be but mortal men in deed They doe exalt them selues on hie ●r to cast downe the simple sorte ●ostinge of their aucthoritie ●et none careth for Iosephes hurte They robbe the poore and fatherles ●king their good by violence ●he faythfull flocke they doe oppres ●herof we haue intelligence If we to them will not agree ●en shall we neither bye nor sell ●ut fast in prison for to lye stockes and Irons the trueth to tel ●hē they haue caught vs in their net ●n wil they not forgo their pray ●th shameful words they do vs thret ●uenting mischiefe euery daye Against the truth they kick spurne breath out threates w t maine might All Gods elect with fyre they burne or els doe put them to their flight They spoyle and wast in euery place the people that doe feare the lorde Like rauening wolues void of al grace thus they suppres Gods holy worde Locusters they are withouten fayle rysing out of the bottomles pitte Like stinking scorpions is their tayle throughout y e world gods flocke to bite The very trueth do they cast downe what can the righteous doe withall Refusyng Christ the corner stone with their workes build vp the wal Thus are we killed all the day longe for thy names sake we suffer payne As simple sheepe bochers amonge so vnder tyrauntes we remaine They feede thy flock with their decrees mainteining them with fyre sword Thus they defende most wicked lyes and kil the saintes of christ our Lord. Wilt thou now hide thy face O lorde the time of our tribulacion while the enemies of thy worde ●e set vp their abhominacion Thy promisse Lorde we doe beleue at thou wilt helpe vs in due tyme though that tirauntes doe vs greue death or life yet we are thyne For this we knowe assuredly ●e lordes right hād can sone chāge all ●herfore we praye moste hartely ●his churche in generall Helpe now O lord for thy names sake ● all mens thoughtes ar vaine truly ●is of my lyfe my leaue I take ●sting for euer to dwell with thee ●is ꝙ Raffe Allerton A briefe rehersal of parte of the aucthours trouble entituled God is my comforte IN trouble and aduersitie we do finde most assuredlye As the perfyt doeth testify that God is our comforte We do not feare the euil daies nor folow not the wicked waies Of Antechrist nor yet his lawes for God is our comforte Although we haue bene tyed in fetters so hath bene some of our betters As Peter Iohn and such others yet God was their comforte Both all day and night in the stockes with prety Irons and double lockes Abydyng tauntes rebukes mockes yet God is our comforte If we doe our Bochers displease then are we cast in little ease And often bytte with lyce and fleas yet God is our comforte Sumtime we are in lowlers tower or in the colehouse stinkyng flower Lokyng when they wil vs deuoure ●ut God is our comforte With whips rods they do vs threat ●aiyng doubtles we shall you beate If we will not the rownd God eate ●et God is our comforte we may not pray if it be harde ●nto God that is our sauegarde ●age him say they for a rewarde ●hough God be his comforte If we singe a Godly songe ●ut of the stockes we are not longe ●nd then they say we liue wronge ●ut God is our comforte Let them not haue theyr meate say they ●nd their drinke se you kepe awaye ●ut bread and water eche other day ●et God is our comforte They did keepe vs so Gentilly stockinge vs so tenderly ●ntill the bloud in our house dyd lye ●et God is our comforte Our Byble they haue taken awaye and our bookes whereon we dyd pray with other thinges the truth to saye yet God is our comforte Although w t cords thei haue vs bounde with gibes and giuers tricke and roūd yet in our troubles we haue founde that God is our comforte what if they burne vs in the fyre let this be onely our desyre To raigne with God in his empyre for he his our comforte Let all people be glad with me that standes to Christes veritie And take the crosse vp ioyfully for God is our comforte Se that no troubles turne your ha● nor of the fleshe to feare the smart So shall you surely haue your parte with Christ your whole comforte Finis quod R. A. ¶ The songe of the poore prisoners in Lolers tower CAyne wilt thou not withdrawe thy hande to cease thy frowarde wyll wilt thou lift

Bradford who was the Prea●er and publisher of this Sermon of Repentance ●nd now to the end that we which do liue on earth ●ter him and are the posterity may take as much or ●ore profit by it then they did to and for whom in ●s life time he did both preach publish it the same 〈◊〉 labour is by newe Imprinting published againe ●othing is added to this Sermon or altered in it ●ely to the Sermon of Repentance before printed ●dded another Sermon of the Lords supper which ● also made was neuer printed before And aptly ●lt thou see good Reader these two Sermons ioy● together For in diligent perusing of the last ●u shalt see howe necessarily he draweth the do●ne of Repentance to them all which do with due ●paration receyue the holy Sacrament of Christ ●e not know which of the Sermons I should most ●se I wish that by reading both thou maist make ● great profit In both these Sermons thou shalt ●e Bradford preaching Repentance with his ●e penne They are counted the most profitable Teachers which haue themselues good experience by practise in themselues of that which they do teach to others ▪ such as may safely say Brethren be ye followers of me looke on them which walk so as ye haue vs for an example Phil. 3.17 And surely such a patterne was M. Bradford in his life time of this doctrine of Repentance which in both these Sermōs he teacheth that I which did know him familiarly must needs giue to God this prayse for him that among men I haue scarcely known one like vnto him I did know whe● and partly how it pleased God by effectuall calling to turne his heart vnto the true knowledge and obedience of the most holy Gospell of Christ our Sauiour Of which God did giue him such an heaue● hold and liuely feeling that as he did then knowe that many sinnes were forgiuen him so surely he declared by deedes that he loued much For where ● had both gifts calling to haue employed himse● in ciuill and worldly affayres profitably such 〈◊〉 his loue of Christ and zeale to the promoting ● his glorious Gospell that he changed not onely t● course of his former life as the woman did Luke but euen his former studie as Paul did change 〈◊〉 former profession and study Touching the first after that God touched ● heart with that holy and effectuall calling he s● his Chaynes Rings Brooches and Iewels of go● which before he vsed to weare and did bestowe the price of this his former vanity in the necessary reliefe of Christs poore members which he could heare of or finde lying sicke or pyning in pouerty Touching ●he second he so declared his great zeale loue to promote the glory of the Lord Iesus whose goodnes ●●d sauing health he had tasted that to doe the same more pithily he changed his study and being in the ●nner Temple in London at the study of the cōmon ●awes he went to Cambridge to studie Diuinitie where he heard D. Martin Bucer diligently was ●ight familiar dere vnto him In this godly course ●e did by Gods blessing so profit that that blessed Martyr D. Ridley then Bishop of London did as ●t were inuite him his godly companion M. Tho. Horton to become fellowes of Penbrooke Hall in Cambridge And afterwards the said D. Ridley ●alled our Bradford to London gaue him a Prebēd ●n Paules Church lodged him in his owne house ●here set him on work in preaching And besides often preaching in London at Paules Crosse and sundry places in the country and specially in Lancashire he preached before K. Ed. the 6. in the Lent the last yere of his reigne vpon the 2. Psalme and there in one Sermon shewing the tokens of Gods iudgement at hand for the contempt of the Gospel as that certaine Gentlemen vpon the Sabboth day going in a whirry to Paris Garden to the Bearebayting were drowned that a dog was met at Ludgáte carying a piece of a dead child in his mouth he with a mighty and propheticall spirit sayd I summon you all euen euery mothers child of you to the iudgement of God for it is at hand as it folowed shortly after in the death of K. Edward In which state and labour of preaching he continued till the cruelty of the papists cut him off so as thou mayst reade in the history of his life death compiled by that faithful seruāt of the Lord Iesus M. Iohn Foxe In deed he had many pulbacks but God still helped forward his chosen seruant in that trade of life to the which he had called him in which he ranne forward so happily that he did outrun me other his companions For it pleased God with great speed to make him ready and ripe to Martyrdome in which through Christ he hath nowe gayned the crowne of life But in all stops and stayes he was much helped forward by a continuall meditation practise of repentance faith in Christ in which he was kept by Gods grace notably exercised al the daies of his life Euen in this meane time he heard a Sermon which that notable preacher M. Latimer made before K. Edward the 6. in which he did earnestly speak of restitutiō to be made of things falsly gotten which did so strike Bradford to the heart for one dash of a pen which he had made without the knowledge of his master as full often I haue heard him confesse with plenty of teares being Clarke to the Treasurer of the Kings campe beyond the seas and was to the deceiuing of the King that he could neuer be quiet til by the aduice of the same M. Latimer a restitution was made Which thing to bring to passe he did willingly forbeare forgo all the priuate certaine patrimony which he had in earth Let all bribers ●olling Officers which get to themselues great reuenues in earth by such slippery shifts followe this example least in taking a contrary course they take a ●ōtrary way neuer come where Bradford now is But besides this our Bradford had his daily exercises and practises of repentance His maner was to make to himself a Catalogue of al the grosest most enorme sinnes which in his life of ignorance he had committed and to lay the same before his eyes when he went to priuat praier that by the sight remembrāce of thē he might be stirred vp to offer to God ●he sacrifice of a cōtrite heart seeke assurance of sal●ation in Christ by faith thanke God for his calling from the waies of wickednes ▪ pray for increase of grace to be conducted in holy life acceptable and ●leasing to God Such a cōtinual exercise of consci●nce he had in priuate prayer that he did not count himselfe to haue prayed to his contentation vnlesse ●n it he had felt inwardly some smiting of heart for sinne some healing of that woūd by faith feeling ●he sauing helth

the deuill and so will Sathans woorkes prosper though not in all thinges to bleare our eyes yet in that thing which hee most of all desireth Therefore to Repentance for our selues priuately and for the Realme and Church publiquely euerie one shall labour to stirre vp both ourselues and others This to the ende that for my part I might helpe I haue presently put foorth a Sermon of Repentance which had lyen by me halfe a yeere at the least for the most parte of it For the last Summer as I was abroade preaching in the Countrey my chaunce was to make a Sermon of Repentaunce the which was earnestly of diuers desired of mee that I should giue it them written or else put it foorth in Print The which thing to graunt as I could not for I had not written it so I tolde them that had so earnestly desired it But when no nay would serue but I must promise them to write it as I could I consented to their request that they should haue it at my leisure This leysure I prolonged so long that as I weene I offended them so did I please my selfe as one more glad to reade other mens writings then in such sort to publish mine owne for other men to reade not that I would others not to profite by mee but that I knowing how slender my store is would be loth for the enemies to haue iust occasion of euill speaking and wresting that which simply is spoken But when I considered this present time to occasion men nowe to looke vpon all thinges in such sort as might mooue them to godlinesse rather then to any curious questioning I for the satisfying of my promise and profiting of the simple ignorant and rude haue now caused this Sermon to be printed the which I beseeche God for his Christes sake to vse as a meane whereby of his mercie it may please him to worke in me and many others true hearty repentance for our sinnes to the glory of his name Thus fare thou vvell in the Lord The xii of Iuly 1553. A fruitfull Sermon of Repentance made by the constant Martyr of Christ Master Iohn Bradford 1553. THe life wee haue at this present is the gift of God in whome wee liue mooue and are and therefore hee is called Iehoua For the which life as we should be thankefull so we may not in any wise vse it after our owne fantasie but to the ende for the which it is giuen and lent vs that is to the setting forth of Gods prayse and glory by repentance conuersion and obedience to his good will and holy lawes whereunto his long suffering doeth as it were euen drawe vs if our heartes by impenitencie were not hardened And therefore our life in the scripture is called a walking for that as the body dayly draweth more and more néere his ende that is the earth euen so our soule draweth dayly more and more néere vnto death that is saluation or damnation heauen or hell Of which thing in that we are most carelesse and very fooles for we alas are the same to day wee were yesterday and not better or néerer to God but rather néerer to hell Sathan perdition béeing couetous idle carnall secure negligent proude c. I thinke my labour cannot bée better bestowed then with the Baptist Christ Iesus his Apostles to harpe on this string which of all other is most necessarie and that in these dayes most specially What string is that sayth one Forsooth brother the string of Repentance the which Christ our Sauiour did vse first in his Ministerie as his Minister at this present I will vse vnto you all Repent for the kingdome of heauen is at hand This sentence thus pronounced preached by our Sauiour Iesus Christ as it doth commaund vs to repent so to the dooing of the same it sheweth vs a sufficient cause to stirre vs vp thereunto namely for that The kingdome of heauen which is a kingdome of all ioy peace riches power and pleasure is at hand to all such as doe so that is as doe repent So that the meaning hereof is as though our Sauiour might thus speake presently Syrs for that I sée you all walking the wrong way euen to Sathan and vnto hell fire by following the kingdome of Sathan which now is coloured vnder the vaine pleasures of this life and foolishnesse of the flesh most subtilly to your vtter vndooing destruction beholde and marke well what I say vnto you The kingdome of heauen that is an other manner of ioy and felicitie honour and riches power and pleasure then you now perceiue or enioy is euen at hand and at your backes as if you will turne againe that is Repent you you shal most truely and pleasantly féele sée and inherite Turne againe therefore I say that is Repent for this ioy I speake of euen The kingdome of Heauen is at hand Héere we may note first the corruption of our nature in that to this commaundement Repent you he addeth a cause For the kingdome of Heauen is at hand For by reason of the corruption sturdines of our nature God vnto al his cōmaundements commonly eyther addeth some promise to prouoke vs to obedience or else some such sufficient cause as cannot but tickle vs vp to hearty labouring for y e doing of y e same as here to the commandement of doing penance he addeth this Aetimologe or cause saying For the kingdō of heauen is at hand Againe in that hée ioyneth to the commaundement the cause saying For the kingdome of heauen is at hand We may learne that of the kingdome of heauen none to whom the ministerie of preaching doth appertaine can be partaker but such as repent and doe penaunce Therefore déerely beloued if you regard the kingdome of heauen in that you cannot enter therein except you repent I beseech you all of euery estate as you would your owne weale to repent and doe penaunce The which thing that ye may doe I will doe my best now to helpe you by Gods grace But first because wee cannot well tell what repentance is through ignoraunce and for lacke of knowledge and false teaching I will to begin with all shew you what repentance is Repentance or penance is no English woorde but wée borrow it of the Latinists to whom penance is a forethinking in English in Greeke a béeing wise afterwards in Hebrew a conuersion or turning the which conuersion or turning in that it cannot be true hearty vnto God especially without some good hope or trust of pardon for that which is already done and past I may well in this sort define it namely that penance is a sorrowing or forethinking of our sinnes ●ast an earnest purpose to amend or turning to God with a trust of pardon This definition may bee deuided into three partes First a sorrowing for our ●innes Secondly a trust of pardon which otherwise may bée called a perswasion of Gods mercie by the merites

Naboth brought their bloud to the ground for dogs to eate yea their children were hanged vp and slaine for this geare but wee continue in malice enuie and murther as though wee were able to wage warre with the Lord. Dauids adulterie with Bethsabe was visited on y e child borne on Dauids daughter defiled by her brother and on his children one slaying another his wiues defiled by his owne sonne and himselfe driuen out of his Realme in his old age and otherwise also although he most heartily repented his sinne But wee are more déere vnto God then Dauid which yet was a man after Gods owne heart or else we could not but tremble and begin to repent The rich gluttons gay paunch filling what did it it brought him to hell and haue we a placcard that God will doe nothing to vs Achans subtill theft prouoked Gods anger against all Israel and our subtiltie yea open extortion is so fine and politike that God can not espie it Gehezi his couetousnesse brought it not the Leprosie vpon him and on all his séed Iudas also hanged himselfe But the couetousnesse of England is of another cloth colour Well if it were so the same Tallor will cut it accordingly Anania and Saphira by lying linked to them sudden death but ours now prolongeth our life the longer to last in eternall death The false witnes of the two Iudges against Susanna lighted on their own pates and so will ours doe at length But what goe I about to auouch ancient examples where dayly experience doth teach The Sweate the other yéere the stormes the Winter following will vs to weigh them in the same balances The hanging and killing of men themselues which are alas too rife in all places require vs to register thē in the same roules At the least in Children Infants and such like which yet cannot vtter sinne by word or déed wée sée Gods anger against sinne in punishing them by sicknesse death mishappe or otherwise so plainly that we cannot but grone and grunt againe in that we haue gushed out this geare more aboundantly in word and déed And héere with me a little looke on Gods anger yet so fresh that we cannot but smel it although wee stoppe our noses neuer so much I pray God we smell it not more fresh hereafter I meane it forsooth for I know you looke for it in our déere late Soueraigne Lord the Kings Maiestie You al know he was but a Child in yéeres defiled he was not with notorious offences Defiled quoth he nay rather adorned with so many good gifts and wonderfull qualities as neuer Prince was from the beginning of the world Should I speake of his wisedome of his ripenesse in iudgement of his learning of his godly zeale heroical heart fatherly care for his Commons nurcely solicitude for Religion c. Nay so many things are to bee spoken in commendation of Gods excéeding graces in this Child that as Salust writeth of Carthage I had rather speake nothing then too litle in that too much is too little This gift God gaue vnto vs English men before all Nations vnder the Sunne and that of his excéeding loue towards vs. But alas and welaway for our vnthankefulnes sake for our sinnes sake for our carnalitie and prophane liuing Gods anger hath touched not onely the body but also the mind of our King by a long sicknesse and at length hath taken him away by death death cruell death fearefull death O if Gods iudgement be begun on him which as he was the chiefest so I thinke the holyest and godlyest in the Realme of England alas what will it be on vs whose sinnes are ouergrowne so our heads that they are climed vp into heauē I pray yo● my good brethren know that Gods anger for our sin towards vs cannot but be great yea too fell in that we sée it was so great that our good King could not beare it What followed to Iewrie after the death of Iosias God saue England and giue vs repentance my heart will not suffer me to tarie longer héerein I trow this will thrust out some teares of repentance If therefore to prayer for Gods feare the tooting in Gods glasse and the tag thereto will not burst open thy blockish heart yet I trow the tossing to and fro of these examples and specially of our late King and this troublesome time will tumble some teares out of thine heart if thou still pray for Gods spirit accordingly For who art thou thinke alwayes with thy selfe that GOD should spare thée more then them whose examples thou hast heard What friends hast thou Were not of these Kings Prophets Apostles learned and come of holy stocks I deceiue my selfe thinke thou with thy selfe if I beléeue that God béeing the same God that he was wil spare me whose wickednesse is no lesse but much more then some of theirs Hee hateth sinne now as much as euer hee did The longer hee spareth the greater vengeance will fall the déeper hee draweth his Bow the sorer will the shaft pierce But if yet thy heart be so hardened that all this geare will not mooue thée surely thou art in a very euill estate and remedie now I know none What said I none Know I none Yes there is one which is suresby as they say to serue if any thing will serue You looke to know what this is Forsooth the Passion and death of Iesus Christ You know the cause why Christ became man and suffered as he suffered was the sinnes of his people that he might saue them from the same Consider the greatnesse of the sore I meane sinne by the greatnes of the Surgion and the salue Who was the Surgion No Angell no Saint no Archangell no power no creature in heauen nor in earth but onely hée by whom all things were made all things are ruled also euen Gods owne deareling and onely beloued Sonne becomming man Oh what a great thing is this that could not be done by the Angelles Archangelles Potentates Powers or all the creatures of God without his owne Sonne who yet must néeds be thrust out of heauen as a man would say to take our nature and become man Heere haue yee the Surgion great was the cure that this mightie Lord tooke in hand Now what was the salue Forsooth déere geare and of many compositions I cannot recite all but rather must leaue it to your hearty considerations Thrée and thirtie yéeres was he curing our sore Hée sought it earnestly by fasting watching praying c. The same night that hee was betrayed I reade how busie he was about a plaister in the garden when he lying flat on the ground praying with teares and that of bloud not a few but so many as did flow downe on the ground againe crying on this sort Father sayth hée if it bee possible let this cup depart from me That is If it be possible that else the sinnes of mankind can be taken away graunt that it may be so

absent to the corporall sences yet this absence is not an absence in déede but to reason and the olde man the nature of Faith beeing a possession of things hoped for Therefore to graunt a presence to Faith is not to make no presence at all but to such as know not Faith And this the Fathers taught affirming Christ to bée present by grace and therefore not onely a signification but also an exhibition and giuing of the Grace of Christes body that is of life and of the séede of immortalitie as Cyprian writeth Wée eate life and drinke life sayth Saint Augustine We féele a presence of the Lord by Grace or in Grace sayth Chrysostome We receiue the celestiall foode that commeth from aboue saith Athanasius We receiue the propertie of the naturall coniunction and knitting together sayth Hillarius Wee receiue the nature of the flesh the blessing that giueth life in bread and Wine sayth Cyrillus And elsewhere hee sayth that with the bread and Wine we eate the vertue of Christs proper flesh life grace the propertie of the body of the onely begotten sonne of God which thing he himselfe expoundeth to be life Basilius sayth that we by the Sacrament receiue the mysticall Aduent of Christ grace and the very vertue of his very nature Ambrose saith that we receiue the Sacrament of the true body Epiphanius sayth we receiue the body or grace And Hierome sayth that wee receiue spirituall flesh which hee calleth other flesh then that which was crucified Chrisostome saith that wee receiue influence of grace and the grace of the holy Ghost Saint Augustine sayth that we receiue grace and veritie the inuisible grace and holinesse of the members of Christes body All the which sayings of the Fathers doe confirme this our faith and doctrine of the Sacrament wee granting in all things héerein vnto them and they in like manner vnto vs. And therefore the lying lyppes which both belye the Doctours as though they graunted a carnall and reall presence of Christes body naturally and corporally after the Papistes declaration and meaning and which belye vs also as though wee denied all presence of Christ and so made it but a bare signe These lying lips the Lord will destroy if they repent not and with vs beléeue and teach the trueth that the Sacrament is the foode of the Soule a matter of faith therefore spiritually and by faith to be talked of and vnderstanded which faith they want therefore they erre so grosely in that they would haue such a presence of Christ as is contrary to all the Scriptures and to our Christian Religion whereby commeth no such commoditie to the receiuer as by the Spirituall presence which wée teach and according to GODS word do affirme For we teach these benefites to bee had by the woorthy receiuing the Sacrament namely that wée abide in Christ and Christ in vs. Againe that wee attaine by it a celestiall life or a life with GOD moreouer that by Faith and in Spirite wée receiue not onely Christes body and blood but also whole Christ GOD and man Besides these wée graunt that by the woorthy receiuing of this Sacrament we receiue remission of our sinnes and confirmation of the new Testament Last of all by woorthy receiuing wée get an increase of incorporation with Christ and amongst our selues which bée his members then which things what more can be desired Alas that men consider nothing at all howe that the coupling of Christes body and blood to the Sacrament is a spirituall thing and therefore there néedes no such carnall presence as the Papistes imagine Who will deny a mans Wife to be with her Husband one body and one flesh although he be at London and shée at Yorke But the Papistes are carnall men guided by carnall reason onely or else would they knowe howe that the holy Ghost because of our infirmitie vseth metaphorically the wordes of abyding dwelling eating and drinking of Christ that the vnspeakeable coniunction of Christ with vs might something be knowen GOD open their eyes to see it And thus much for this Now to that part of the obiectiō which sayth that wee teach Christ to bee none otherwise present in the Sacrament then in his worde I would that the obiectors would well consider what a presence of Christ is in his worde I remember that saint Augustine writeth how that Christs body is receiued sometime visible and sometime inuisible The visible receite hee calleth that which is by the Sacrament the inuisible receite hee calleth that which by the exercise of our faith with our selues wee receiue And saint Herome in the third booke vpon Ecclesiastes affirmeth that wee are fed with the body of Christ and we drinke his blood not onely in mysterie but also in knowledge of holy Scripture Wherein hee plainely sheweth that the same meate is offered in the words of the Scriptures which is offered in the Sacrament so that no lesse is Christes body and blood offered by the Scriptures then by the Sacramentes Vpon the 147. Psalme he writeth also that though these wordes He that eateth my flesh and drinketh my blood may bee vnderstoode in mysterie yet he sayth it is more true to take Christs body and his blood for the worde of the Scriptures and the doctrine of God Yea vpon the same Psalme hee sayeth plainely that Christes flesh and blood is powred into our eares by hearing the worde and therefore great is the perill if we yeeld to other cogitations whylste wee heare it And therefore I trow Saint Augustine sayth that it is no lesse perill to heare GODS word negligently then so to vse the Sacrament But héere of may no man gather that therefore it néedeth not to receiue the Sacrament or to affirme that a man may as much by himselfe meditating the word in the fielde receiue Christs body as in the Church in the right vse of the Sacrament For Christ ordaineth nothing in vaine or superstitiously hee ordaineth nothing whereof wee haue not néede Although his authoritie is such that without any questioning his ordinances are to be obeyed Againe though in the field a man may receyue Christs body by faith in the meditation of the word yet deny I that a man doth ordinarily receiue Christs bodie by the onely meditation of Christs death or hearing of his word with so much sight and by such sensible assurance whereof GOD knoweth our infirmitie hath no small néed as by the receite of the Sacrament not that Christ is not so much present in his word preached as hee is in or with his Sacrament but because there are in the perception of the Sacrament more windowes open for Christ to enter into vs then by his woord preached or heard For there I meane in the word he hath an entrance into our hearts but onely by the eares through the voice and sound of the words but heere in the Sacrament he hath an entrance by all our senses

by our eies by our nose by our taste and by our handling also And therefore the Sacrament full well may bee called séeable sensible tasteable and touchable words As therefore when many windowes be opened in an house the more light may come in then when ●here is but one opened euen so by the perception of the Sacraments a Christian mans conscience hath more helpe to receiue Christ then simply by the woord preached heard or meditated And therefore mee thinketh the Apostle full well calleth the Sacraments obsignations or sealings of Gods promise Read Rom. the 4. of Circumcision And thus much for the answere to the obiection aforesayd Now to returne from whence wée came namely to the consideration of the second thing what the Sacrament is I haue told you that it is not simply bread and wine but rather Christs body so called of Christ and so to be called and estéemed of vs ▪ But héere let vs marke what body and what blood Christ called it The Papists still babble This is my body This is my blood But what body it is what blood it is they shew not Looke therefore my dearely beloued on Chr●sts owne words and you shal see that Christ calleth it his body broken and his blood shedde Marke I say that Christ calleth it his body which is broken his blood which is shedde presently and not which was broken or shall bee broken which was shedde or shall be shedde as the Greeke Texts doe plainely shew thereby teaching vs that as God would haue the Passeouer called not which was the Passeouer or which shall be the Passeouer but plainely the Passeouer to the end that in the vse of it the passing ouer of the striking Angell should be set before their eyes as present so in the celebration of the Lords Supper the very Passion of Christ should be as present beholden with the eies of faith For which end Christ our Sauiour did specially institute this Supper saying Doe ye this in remembrance of mee or as Paul sayth Shew you the Lords death till hee come The Supper of the Lord then is not simply Christs body and blood but Christs body broken and his bloud shed Wherefore broken Wherefore shedde Forsooth that teacheth Christ himselfe saying Broken for you Shed for your sinnes and for the sinnes of many Héere now then wee haue occasion in the vse of the Sacrament to call to mind the greatnesse and grieuousnesse of sinne which could not be taken away by any other meanes then by the shedding of the most precious blood and breaking of the most pure body of the onely begotten sonne of GOD Iesus Christ by whom all things were made all things are ruled and gouerned c. Who considering this geare shall not bee touched to repent Who in receite of this Sacrament thinking that Christ saith to him Take eate this is my body which is broken for thee This is my blood which is shedde for thy sinnes Can but tremble at the grieuousnesse of his sinnes for the which such a price was payd If there were no plague at all else to admonish man of sinne how grieuous a thing it is in Gods sight surely that one were enough But alas how are our hearts bewitched through Sathans subtilties and the custome of sinne that wee make sinne a thing of nothing God open our eyes in time and giue vs repentance which we sée this Sacrament doth as it were enforce vs vnto in the reuerence and true vse of the same Againe in hearing that this which wee take and eate is Christs body broken for our sinnes and his bloud shedde for our iniquities wée are occasioned to call to mind the infinite greatnes of Gods mercie and trueth and of Christs loue towards vs. For what a mercie is this that God would for man béeing lost through his wilfull sinnes be content yea desirous to giue his owne onely Sonne The Image of his substance the brightnesse of his glorie béeing in his owne bosome to bée made man for vs that wee men by him might be as it were made Gods What a mercie is this that GOD the Father should so tender vs that hee would make this his Sonne béeing equall with him in diuinitie a mortall man for vs that wée might be made immortall by him What a kindnesse is this that the almightie Lord should send to vs his enemies his deare darling to bee made poore that wee by him might be made rich What bowels of compassion was this that the omnipotent Creator of Heauen and earth would deliuer his owne onely beloued Sonne for vs creatures to be not onely flesh of our flesh and bone of our bones that wee might by him through the holy Ghost be made one with him and so with the Father by communicating the merits of his flesh that is righteousnesse holinesse innocencie and immortalitie but also to be a slaine Sacrifice for our sinnes to satisfie his iustice to conuert or turne death into life our sinne into righteousnesse hell into Heauen miserie into felicitie for vs What a mercie is this that GOD will rayse vp this his sonne Christ not onely to iustifie and regenerate vs but also in his person to demonstrate vnto vs our state which we shall haue for in his comming we shall be like vnto him Oh wonderfull mercie of God which would assume this his Christ euen in humane body into the heauens to take and keepe there possession for vs to leade our captiuitie captiue to appeare before him alwaies praying for vs to make the throne of Iustice a throne of mercy the seat of glory a seat of grace so that with boldnesse we may come and appeare before God to aske and find grace in time conuenient Againe what a veritie and constant trueth in God is this that he would according to his promise made first to Adam and so to Abraham and others in his time accomplish it by sending his sonne so graciously Who would doubt hereafter of any thing that he hath promised And as for Christs loue oh whose heart can bee able to thinke of it any thing as it deserueth He being God would become man hée being rich would become poore he being Lord of all the world became a seruant to vs all hée beeing immortall would become mortall miserable and taste of all Gods curses yea euen of hell it selfe for vs. His blood was nothing too deare his life hee nothing considered to bring vs from death to life But this his loue néedeth more heartie weighing then many words speaking and therefore I omit and leaue it to your considerations So that in the receiuing of this Supper as I would you would tremble at Gods wrath for sinne so would I haue you to couple to that terrour and feare true faith by which ye might be assuredly perswaded of Gods mercie towards you and Christs loue though all things else preached the contrary Doe euery of you surely thinke when you heare these words Take eate this