Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	life_n	lord_n	sin_n	21,606	5	4.7055	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19216	The humble and vnfained confessio[n] of the belefe of certain poore banished men grounded vpon the holy scriptures of God, and vpo[n] the articles of that vndefiled and onlye vndoubted true Christian faith, which the holy Catholicke (that is to say vniuersal) Churche of Christ professeth. Specially concerning, not only the worde of God, and the ministerye of the same: but also the church and sacramentes therof. Which we send moost humbly vnto the Lordes of Engla[n]d, and al the commons of the same. ... Lorde increase our faith.; Humble and unfained confession of the belefe of certain poore banished men.	Ponet, John, 1516?-1556, attributed name.	1554 (1554)	STC 5630; ESTC S111154	26,257	72

bewayle theyr manyfold offences to acknowledge and confesse thē vnto God hartely to cal on him for mercye wholy to conuert vnto hym and louingly to reconcile thēselues wit● their neighbours afore they presume to aproche vnto the table of the Lord. And doo they not yet fall into it lyke Hogges walowing styl in the filthenes of their abhominable liuing with out any iust remorce of conscience w t out any true repentaunce or amendement of lyfe wythout suche charytable recon●iliacion as was wont to be among the worthy Cōmunicātes of Christes holy Sacrament The Priest ought so to minister in such a language y t the people might vnderstād what he saith But he hudling it vp in a corner by hym self mūbleth we can not tel what His dutye is sēsibly to declare vnto vs the Lordes death that we therby myghte be styrred vp aswel to remember taste the swetenes of this mistery of our redemption as to be thankful vnto the Lord for the same But the Prest speaking to the wal not vnto vs kepeth vs stil in blynde ignoraunce So that as we cannot consider what the Lord hathe done doth or offereth to do for vs so is it no maruayle that we remayne styl vnthankful We should at the ministracion and recept of the Sacrament haue good natural bread but in stede thereof we haue printed waifers and suche starched stuffe as is not pure perfecte bread nor lyke vnto that whych was vsed in the eating of the Lordes holy Supper at the first The Lord biddeth his disciples take the breade but oure lay people whō we trust yet to be the Lords disciples are forbiddē to touch it The Lord saith Take ye eate ye he saith not take thou it alon and let no mā els eate with the. He saith take and eate he saith not lift it vp aboue your heades But nowe the Priestes take and lyft it vp an high He sayeth Take and eate and saieth not hang it vp But now it is taken hanged vp by a lyne or cord He sayth Take and eate and saith not take and worshyp it as God But now men crouch and kneele vnto it honour and worship it as theyr maker The Lord saith Take eate He saith not put it vp in store or kepe it in a boxe tyl another tyme But now it is reserued caried about in procession and in the streetes that the people may fal downe yea when they se it not knocke theyr breastes worship it The Lord saith Do this in remembraunce of me He sayeth not do it in remembraunce of others but now the Priestes do theyr Masse in remembraunce of the quicke deade in remembraunce of Angels saints they make an oblacion sacrifice of it for the soules departed for beasts and Catfel for syknesses and diseases c. The Lord willeth al the Disciples that were with him to drinke of the Cup and the Euangelist saith ▪ that they al dranke of it But now the part of the Sacrament is takē from the lay people as though Christ had not shed his bloud for thē as wel as for others What can we then iustly looke for at the Lordes hand to be partakers of in this worthy Sacrament when we so vnworthely disdaine think scorne to minister receaue and vse it according to the Lordes most holy institucion but chop and chaunge adde and minysh after the pleasures imaginacions and fond fantasies of men not after the word of the Lorde nor after the rightful practise of hys primitiue and most pure Church Because the Corinthians did so vnworthely behaue them selues aboute thys holy Sacrament by reason of these and such like abuses as we haue now spoken of and for that thei made no difference of the Lordes body that is to say because thei so litle regarded not only his mistical body the church and congregacion but also the death and merites of his natural blessed body that suffred and was crucified for them therfore saith the Apostle many are weake and sicke among you and many sleepe And what thing els vnder the Sunne hathe more prouoked the wrath and indignatiō of god ouer vs or is a greater occasion why he withdraweth his grace holy spirit from vs and otherwise also sēdeth his sondrye plages amongst vs Yea what hath bene or is at thys daye a greater cause of his displeasure thē is the most filthy and abhominable idolatry and supersticion of theyr masse the blinde and wylfull abusing of the Sacramēt when neither the doctrine of the Lord is trulye taught nor beleued neither those worthye fruites of repentaunce folow that so godly florished in the primitiue churche that so vertuously shuld appeare in euerie one that receaueth y e holy cōmunion But now to conclude for our own part This worthy Sacrament of our Lord and only sauiour Iesus Christ we so honour and reuerence that we are fully resolued and perswade● by the testimony of hys holy word that it is a synguler and precious Iewell ▪ which the Lorde himselfe by hys last wyl and testament hath moste graciously cōmitted and left to hys owne holy congregacion and church to the intent that the same worthye Sacrament which he ordayned to be a special renewing of hys gracious couenaunt with vs and an vndoubted testimony and seale of his louing mercy towardes vs should be also a continual and frutful exercise of our faith loue hope to himward a myghtye prouocaciō vnto charity and al good workes among our selues So as we fyrst duely examining our owne consciences and then assembling our selues orderly to that solempne memorial of our redemption hearing there the death of the Lorde declared vnto vs callyng the same in special and all other hys benefites in general moste thankfully to remembraunce lamenting bewailing and repēting vs earnestly of our sinnes knowledgyng cōfessing them vnto God ●euoutlye calling vpō him for mercy professing a new vertuous life conuertynge vs wholy vnto him forgeueing one another in brotherly reconsiliacion frō the botome of our hartes shoulde in the vnity of the holy Ghost aproche reuerently vnto the table of the Lord and worthely receiue such notable increase of heauenly cōfort spirituall repaste in our consciēces as He there for that purpose by the cōmuniō and felowship that we haue with hym in his precious body bloude most louinglye doth offer vnto vs euen clothing vs as it were wyth a newe power and strengthe frō aboue that we being armed a freshe with hys owne weapons may frō hence●orthe fyght themore valeauntly vnder his baner against the flesh y ● world the Diuel whiche to do he graunt vs hys grace and holy spirit Amen ¶ From Wittonburge by Nichola● Dorcastor Ann. M.D.Liiii the .xiiii. of May. Roma i. Mat. xxiiii i. Pet. iiii ii Tim. iii. i. Iohn ii iii.iiii Luke xiiii Mat. vii i. Cor. ii Ephe. ii Psa. cxvii Mark xii i. Pete ii Esa. xxviii Esay x. i. Pet. v. Math. vi Luke xi Apoc. vii i. Cor. xi Psa. cxviii Apo. ii Math. v. i. Tim. vi Iob. i. ii Math. vii Mat. xxvi Psalm v● i. Cor. iiii Esay xl Genes iii. Luke xii Mat. xvi Esay lix Iosu. vii ii Esdr. Thre i. Math. ix Ioel. ii Mat. vii Luke xi Ephes. iiii Col. iii. iiii ●i Tim. iii ii Pet. i. ●● Iohn i Math. vii Col●o ii Gala. i. Collo ii i. Tim. vi ii Tess. ii Esay xxix Math. xv Mar. vii Psa. lxxxi Psal. cxix * Iosu. xxiii Deut. xi Deut. iiii xii Pro. xxx Apo. xxii The Byshops of England in theyr booke to king Henrye ▪ y e .viii. circa An. M.D.XXXviii ▪ De doct Christia lib. iii. ca. In lib. ad Orosin cōtra Priscilliam et Origenis Rom. xii i. Cor. xii ▪ ii Tim. iii ▪ * Ez. xxxvii Cant. vi Iohn x. * Act. ii iiii Eph. iiii * Ez. xxxvii Ioh. xiiii xvi i. Iohn ii Eph. iiii * i. Ihon. i. Heb. ix Ephes. v. * i. Pet. i. * Mat. xvi i. Cor. xiii * Es. xxviii * i. Pet. ii i. Tim. iii. Ephe. i. Collos. i. Psal. xlv Eph. v. Titus iii. Ephe. iiii Roma xii i. Cor. xii Ephe. iiii Hebr. xiii Ephe. ii Heb. xii Iohn iiii Luke i. Psa. i. iii Math. v. Math. vi Mat. vii Math. x. Math. xi Mat. xiii Luke xi Iohn ● Psa. xxxii Rom. iiii Mat. xviii Iohn xx Act. i. ii.iiii i. Cori. xi x.iii Titus ii Iohn x. Math. xvi Mat. xvii● ▪ Mat. vii Mat. xii vii iii. Re. viii i. Tim. iii. Cōtra epistolam fundamenti cap. v. Iohn xii Psa. xxvi Roma iii. Iaco. iii. Ephe. v. Philip. ● ▪ Collo ii i. Tessa i. Rom. xvi Hebru i. Mar. xvi Madateu saie Mat. xxviii Iohn xx Luk. xxiiii Roma xii i. Cor. xii i. Cor. iiii ii Cor. iii. ii Cor. viii ii Cor. iiii ii Cor. iiii ii Cor. v. Luke x. Iohn xiii Mat. x. Luke x. Actes i. Mat. ix.x. Act. xx Titus i. i. Pet. v ▪ i. Cor. iii. i. Cor. iiii i. Tim. iii. De●o● Christian. lib. iii. cap. xii The misterye Gene. i. ii Genes ii Genes iii. Roma ● Gen. xvii Roma iiii Exod. xii Heb. xi Exod. xvi Iohn vi Ad Ianu●rium Rom. iiii Roma v. Iohn vi Gala. v. Ephes v. Gene. iii. Heb. ii Iohn vi Iohn vi i. Iohn i. i. Corin. ● Ephes. v. Mat. xxvi Mar. xiiii Luke xxii i. Cor. xi Gen. xvii Exod. xii ma. xxviii Ma● xvi Iohn iii. Actes ii Titus iii i. Cor. xi mat xxvi Luke xx i. Cori. xi What things ar requyred afore the holy communion The order to be kepte at y e holye cōmunion The name of thys holy Sacrament i. Cor. x. xi i. Cor. xi Ye shal se shortlye a boke whē eueri part of y e masse began

me And so it came to passe Neuertheles after he wa●ed strong and ouer came that infirmitie and knewe y t to fal we haue of our selues to stād we haue onely of God So is tribulation profitable to the strōg and mightie for it bringeth them to the crown of glory it profiteth the weake for it openeth their minde and maketh thē to seke to the Phisition and curer of our soules and to cry with Dauid O Lord heale my soule for I haue sinned against the. Let vs therfore labour to ouercome our weakenes to accomplishe that the Lorde commaundeth Be faithful vnto the death and I wil geue the a crowne of life You se the Lorde requireth faithfulnesse both in the stewardes that preach his worde and in the seru●intes that heare it Death is the ende of al fleshe as well of Kinges and Quenes Dukes and bishops as of poore men For al flesh is grasse and al the glory of fleshe as the flower of grasse Whē the winde of the Lorde goeth ouer it it falleth fadeth but the Lordes word abydeth for euer and those that doth the wyll of the Lorde abide also for euer Happye are those to whom the Lorde geueth that crowne of lyfe and to loose it is a greater losse then either Emperour King or Quene or an Angel from heauen can either restore or recompence Stand therfore faithfullye to gods word beleue his promis He that hath eares to heare let him hear what the holy Gost saith to the churches He that ouercōmeth shal not be hurt by the seconde death The fyrste death is of the body as the Lord sayd to sinful Adam Earthe thou art and into earth thou shalt returne agayne But the secōd death is it that Christ admonished vs to flie saying I sai to you my frendes be not afraid of thē which withe body and after that thei haue nothing more that they can do I wil shew you whom you ought to feare Feare hym that after he hathe slaine the body hath power to cast into hel fyre Trulye I say to you feare him Let not the feare of man so ouercome v● but that the fear of god may alway be ruler in our hartes so shall we attaine the croune of life prepared for those that loue the Lorde and hys word vnfeinedly I haue not written this as to those that are ignoraunt of theyr dutye or vnable to strēgthen both them selues and others but as to my moste deare brethren in the Lord trusting y ● Gods spirit that is among you doth dayly moue your harts now to the highest perfeccion of godlines euen to denie your liues for Christes sake to take vp your crosse and to folow him Yf any haue in times past bene negligēt in the wai of godlynes I prai besech and exhort the same in the Lord Iesu to turn vnto the Lord with his whole hart and not by his euyl and wicked liuing prouoke the Lordes wrath any longer nor to bring plages vpon the whole congregacion for his wickednes Brethren fal to praier dayly euery man for him selfe and for his Christian brethren Fal to weeping wyth Nehemias Ieremye to see the wall of Ierusalem broken the city destroied with sweard and fire and the temple burned Fal to fasting for now y e daies are come that our swete deare Bridegrome Christ is taken from vs. I certeinli beleue that our to to much negligence in praier and our sloutheful and seldome cōmyng to the holye Supper of the Lorde are twoo of the great causes why the Lord hath thus plaged vs. Let vs therfore earnestlye turne vnto the Lord that he mai turn to vs cal that he may hear aske that he may giue seke that we may finde knocke that the Lord may open vnto vs. If euer we shewed our selues true Christiās let vs now shew it in godlines of conuersacion and lyuinge in quietnes in patiēt suffering in meeke bearing of wronges doing of none to other in forgeueing our enemyes and praying for them in feedyng the poore and needy Saintes of God in pitying al men and in praying for all men And dearelye beloued praye for vs that God of his mercy strengthen and cōforte vs in these troubles that he nowe layeth vpon vs and that the Lorde leaue vs not to our selu●s but ●uer hold his handouer vs and kepe vs vnto the ende For truly I know without his grace and mercyful help no man is able to withs●and Sathās vyolence therefore for Christes loue pray for vs as we shal not faile dayly to do for you Here haue I gētle Reader setforth the Confession and Faith of certaine learned men that as they haue writtē it in theyr exile for thy cōfort so maiest thou giue god the praise and helpe to stop the mouthes of suche blasphemers as haue nothing in theyr mouthes but Heretickes Heretickes But I dout not that when thou hast read it with iudgement and cōferd it with theyr doctrine that they now preach to thee thou shalt se which sort ar the Heretickes Thou mayest see that all theyr struglynge is to brynge thee to theyr stynckyng Romyshe puddels agayne Thus I commende you all dearelye beloued in the tender mercies of Iesu Christ vnto the tuitiō of the liuing god which is the father of our Lord Iesus Christ beseching him to send his holy Gost among you to bestow his ritch grace and blessing vpon you that you al may be cōstant and perfect in Gods wayes and vnmoueable in Christes faith constantlye per●euering vnto the end Amen Grace be with you peace frō God our Father and from our Lord Iesus Christe who tread down Sathan vnder our fete shortly Amen ❧ To all suche as loue to feare God to serue and worshippe him in spirit and truth and to lyue in charitie and vertue amōg their neighbours within the Realme of England Grace mercye and peace be multipled with you from God the father through Iesus Christ his only sōne our Lord and only Sauiour BEcause we are assured that the Deuil not onely as an anucient murtherer proceadeth stil in cruel tirannye and extremities but also as the olde liar from the beginning and father of falsholde in misreporting slaundring and beliynge the moost sacred veritie of Goddes holy worde and vs poore men that haue bene minis●ers of the same specially now that we are absent and gone far from our natiue coūtry of England Therfor partly to certifie such of you as knowe vs that we shute styl at the olde marke of Gods worde neither recanting nor reuokyng that whiche we haue learned in the ●chole of Go● and taught amongst you and partly to signifi to as many of you as know vs not and yet do hear howe our aduersaries raile vpon vs behynde oure backes callyng vs Heretyckes S●●smatickes c. that we are not as they reporte but better framed bothe in thought word and deede

faithfully called to remembraunce For man in hys firste creacion was made to the similitude and likenes of almighty God endued with perfectnes wisdome rightuousnes and lyfe euerlastynge Of the which incomparable kindnes mercye to the intēt he might styl be mindful and keepe the same euer in thankful remembraūce God prescribed vnto him a rule law or cōmaundemēt whych to obey was euen to continu in the felowshyp of the same immortal lyfe that was geuen hym But to disobey it in followyng his own wil contrary to the cōmaundement was to be in seruice to euerlasting death and to lose hys porciō in euerlastyng life So when man was fallen from the obedience of the commaūdemēt hys owne nakednes appeared vnto him selfe so horrible by reason it was not couered wyth the image of lyfe that he began to dispayre and durste not shew himselfe in the sight of god How beit in this terrible distres and most woful stare of man Almightye God who euer was and is merciful dyd promis him againe euerlastynge lyfe which was laied vp in his owne sonne ▪ but so that accordyng as he euen God hymselfe by an euerlasting decree had appointed he wold be sati●●yed recompenced and pacified againe in the obedience of al his commaundementes by the same nature of man whych because of the corruption of synne that had entred in to it by disobedience could not fully satisfye the law and therefore God made an euerlasting couenaunt of mercye with mankinde promysed the blessed seede namely that hys owne son should put vpon him our nature and therwith in innocency satisfi the law and bryng vs agayne into the felowshyp of that euerlasting lyfe whyche was lost thorow Adams disobediēce God now to kepe his people in remembraunce of thys his great merci requyred continual sacrifices to prouoke them vnto thankfulnes and to geue them occasion frō tyme to time ▪ to setle and reast theyr cōsciences stil 〈◊〉 hope vpon the sayde promes And for thys cause he reneued the said couenaunt of mercy so oft and sondrye ●imes by outward Sacramentes and ceremonies in the which the death of Christ was so present to the faith of y e fathers that thei beleuing the promis made in the blessed seede apprehēded the sayd life that was lost in Adam In Circumcision whiche was not only an outward visible signe but also a very seale of the rightuousnes of fayth a testimony of his grace fauour ●ewardes them thorow Christ the holy Ghost certified theyr consciences of theyr porcion in the sayde euerlastynge lyfe In the Sacramēt of the Passeouer whē the bloud of the Lambe was striked vpon the postes of theyr doores and the fleshe therof eaten rosted and with such other ceremonies as therto wer appointed They geuing faith credite to the said promis made in the blessed seede saw the worthynes and merites of Christes bloud by the cōfortable swetenes wherof in the operacion of the holy Gost they wer assured of the sayd lyfe euerlastyng In the wildernes Manna was geuen them from heauē to declare that the very true nourishment and foode to life euerlasting must come frō heauen which mākind by stedfast beliefe thorow the merites of Christ should taste and be partaker of and in al the sacrifices slayne offeringes of y e law was the same misteri represented and set forth to the eyes of faith amonge the people of God Thus the benefite of Gods mercy hath bene alway frō time to time most louingli opened in hys Sacramentes and holy ordinaūces certifying vs by faith thorow the death of Christ that we haue our porcion againe in euerlasting lyfe which was lost thorow Adams disobediēce Now to come somewhat nerer vnto the sacramēts of y e new law we do hartely agree and cōsent to the iudgement of S. Augustine not only when he affirmeth y t our Lord Iesus Christ hath knyt together the felowshyp of his new people by Sacramēts which are very few in nomber very easy to be obserued and very e●cellent in signification as is baptime thesupper of the Lord but also when he saieth y t a Sacramēt is the signe token or representacion of an holy thing the visible fourme of an inuisible grace and a visible word of God Moreouer the Sacramentes that are of the Lordes holy institucion we do reuerently esteme to be no vain or bare signes neither only euidences of the profession of Christen mē but also certaine assured and effectuous testimonies or rather seales of the rightuosnes grace and good will of God towardes vs wherby he working in vs supernaturally after an inuisible maner doth not only styrre vp our faith towards him but also establisheth and con●yrmeth it the more in the assuraunce of euerlastīg life Wherfore like as stedfast faith in the operacion of the holy Gost doth certify vs euen so the Sacramētes by propre similitudes being vsed according to the Lordes institucion testyfye the same For the holye Gost who glorifyeth his owne ordinaunces with his blessed presēce and also the word it selfe assureth vs that nothing though it be outward external appointed and appertainīg to the right whole and perfect vse of Gods holy sacramentes is in vaine or but a bare signe for asmuch as when the minister doth execute the Lordes wil according to his holy ordinaunce in the ministration of the visible Sacramēt by an outward action The holy gost not only certifieth the faithful ●eaceiuers y t they are partakers of the thing promised that is to sai euerlasting life which life euerlasting is euen God y e sonne whose diuine nature is ioyned with the humanitie nowe syttyng in glory not only we say certifieth but also inuisibly worketh in them those vertues wherby thei be vndoubtedly ioyned vnto Christ and one towards another hys mistical membres partakers of eternall lyfe So that to be partaker of that euerlasting lyfe is to be as verely ioyned vnto him to be a member of his glorious bo●y of his flesh of his bones as his own diuine nature is ioyned vnto his humanitie O worlde howe mad o man howe blinde art thou that seest not this precious treasure and taistest not the incomparable swetenes and moste heauenly comfort of this greate mistery betwene Christ and his cōgregation ▪ Thou gnawest vpon the harde shelle but vpon the swete kernel wherein is spirit and life thou fedest not Wolde God his truth coulde perswade vs y t to be worthy pertakers hereof is thorowe fayth by the operatiō of the holy gost to be assured and fully certified that followyng also the Lords will in the outward actions of his holy ordinaunces and framynge our lyues accordyng to his wholsome doctrine taught vs therein we haue vndoubttedly the thinge that ther is promised which is euerlasting lyfe in his bodye and bloude For first as concernyng fleshe and bloude we were in felowshippe with Christ in

the loynes of our forefather Adam to whom he was promised immediatly after his offence but opened vnto the worlde whan he became incarnate So that this felowship was entred with vs in that parte whyche was properli ours In respect wherof the father of heauen through fayth operation of his holy spirit vouchsafe to make vs partakers of that whiche was properly his namely the breade that came downe from heauen which is lyfe it self optained by Christes death whereby his merites are become ours So that then was this felloweship fully ioyned whan the heauenly mariage betwene our nature and his was made in the vnitie of persone in him not by cōfusiū of substance no more thē ether his deuine or humayn nature is confounded thoughe he be both very God and very man Thus thorow faith wherunto this heauenly matter is offered and by the workyng of the holy gost we haue our felowship with euerlastynge life in his body and bloud which he tooke of vs and which now sitteth in glory wher also our soule is present through faith so that we be one with him The fruitful knowledge and vnderstandyng of this heauenly mistery is euidently setfurth to the eyes of faith ▪ not onely by the fyrst institution and practise of y e Lordes holy Supper but also by his most comfortable wordes afore in the Gospel where he sayth it is God the father that doth graūt vs his true bread namely his owne sōne which came downe from heauen and geueth life vnto the world For he only deserued that the father should geue vs agayne this lyfe that was loste And like as the sonne sayth that the father should geue vs the breade that came from heauen that is to saye his owne sonne whō he also calleth lyfe because he is the life it selfe Euen so the sōne saith that the bread which he wold geue shuld be his flesh which he would geue and offre to the father for the lyfe of the worlde Namely that the worlde by his death myght haue that lyfe whyche he sayde the father woulde geue and that is euen the very true breade that came downe from heauen So y t in the Gospel the sōne touchynge his deuinitie which came from heauen is called bread And like wyse his vmanitie whiche he offered vp vpon the crosse he calleth bread Thus through faythe we haue the perfourmaunce of that whiche was promised namely of y e deuine nature which is life after a more aboundaūt sort then it was lost in Adam So that this is and may wel be called a verye felowship and so in dede both Saynt Iohn and S. Paule termeth it The worthy Sacrament of the body and bloude of the Lorde was instituted only by himselfe in the Parler wher thei did eate the Easter lambe the same night wherin he was betraied And as cōcernyng the maner how the Lord and thei that receiued it with him did vse it Howe he also himselfe willed others his deputies and ministers of his congregation and church to do the same for whom like wyse for what intent and purpose he did institute ordayne it it is sufficientlye mencioned by the thre Euangelistes and by the Apostle Paule Touching the which we must consider that forasmuch as Christ did institute this to be a Sacramente and taughte by his most worthy worde and practife a ce●taine ordre in the ministration therof Therfore as the thynges therein contained ought Sacramentally to be vnderstand without anye absurditie or interruptynge either of the action or mistery So if the ordre and fourme by him prescribed and commaunded to be vsed by suche as are appoynted for the ministratiō therof be omitted Then is that no Sacrament of his For Sacramentes are as substancial couenauntes agremētes whose nature is to declare vnto vs some righte title priuiledge or gifte that we haue or shal receiue thereby whether thei be grounded vpon a commen custome or commaūded to be obserued by such as haue authoritie to make a lawe or ordinaunce for the same For whi should the ordre prescribed in this holy Sacramēt be worse kept or lesse obserued then was the rule that God appoynted in the Sacramentes of the olde lawe Their sacramentes had orders which wer kept and whi should not the rules of our Sacramentes be obserued likewyse Circumcision had a prescribed day what persons should be Circumcised and what part of the fleshe shoulde be cutte away c. The Lorde callinge it both his couenaunt and the token of his couenaunt The celebration of Easter had like wise of the Lorde a time appointed in the which euery houshold hauynge a lambe or a kydde of one year olde being a Male without blemishe should slaye him And not onely take strike the bloude of him vpon the two syde postes and on the vpper doorepost of the house but also eate the lambe or kydde the same nyght with vnleauened bread and with sower herbes nether rawe nor sodden in water but rosted at the fyre the head the feete and purtenaunce together with theyr loynes gyrded shooes on theyr feete sta●es in theyr handes and to eate it in haist nothing remainyng ouer vntyll the mornyng The scripture callynge it the Passouer and the sacrifice of the Lordes Passoeuer And diligently is this to be noted Namely that lyke as y e fathers in olde time did faythfully obserue and kepe the sayde rules nether omyttyng any of them nor minishyng theim nether addyng ought vnto thē that the Lord himself had not appoynted Euen so albeit that the cuttynge awaye of the fores●ynne of the fleshe in Circumcision had the name of the Lordes couenaunt and though the other sacramēt was called the passeouer of the Lorde Yet were they neuer the lesse without any strife brawlyng or contention about the names obediently and thākfulli in godli quietnes vsed obserued The Sacrament of Baptisme also hath his ceremonies and rule appointed of the Lorde as to putte water vpō the childe or to dy●p● him in water to pronoūce him baptised in the name of ●he father the sonne and the holye gost c. The scripture namynge it the newe byrth the baptisme of remission of sinnes the fountayne of the newe byrth c. Where as is likewise to be noted that thei do horribly abuse the Sacrament of baptisme that ether mynishe from it anye of the rules prescribed by the Lord himselfe or adde ther vnto their owne rites and supersticions whether it be salt spittle creme oyle or any such thinges as may deface the worthines of Christ. Yet hath there no suche mischaunce happened vnto this holy sacrament as ether to teach or beleue that ther is any transsubstanciatiō of the water in baptism or that it looseth the nature of water though it be appointed and turned to a very holy vse Nowe to returne agayn to our purpose The worthy Sacrament of the ●ordes body and bloud hath his