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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	blood_n	lord_n	shed_v	1,770	5	9.8115	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68831	The vvhole workes of W. Tyndall, Iohn Frith, and Doct. Barnes, three worthy martyrs, and principall teachers of this Churche of England collected and compiled in one tome togither, beyng before scattered, [and] now in print here exhibited to the Church. To the prayse of God, and profite of all good Christian readers.; Works	Tyndale, William, d. 1536.; Barnes, Robert, 1495-1540. Works. aut; Frith, John, 1503-1533. Works. aut; Foxe, John, 1516-1587. Actes and monuments. Selections.	1573 (1573)	STC 24436; ESTC S117761	1,582,599	896

cum lucro for lucre say they maketh the labour light euer noselyng them in ceremonyes in their owne constitutions decrees ordinaunces and lawes of holy Church And the promises and Testament which the Sacrament of Christes body bloud did preach dayly vnto the people that they put out of knowledge and say now that it is a sacrifice for the soules of Purgatory that they might the better sell their Masse And in the Vniuersities they haue ordeined that no man shall looke on the Scripture vntill he be noseled in heathē learning viij or nyne yeare armed with false principles with whiche he is cleane shut out of the vnderstandyng of the Scripture And at his first commyng vnto Vniuersitie he is sworne that he shall not defame the Vniuersitie what soeuer he seeth And when he taketh first degree he is sworne that he shall hold none opinion condemned by the Churche but what such opinions be that he shall not know And they whē they be admitted to studye Diuinitye because y e Scripture is locked vp with such false expositions with false principles of natural Philosophy that they can not enter in they go about the out side and dispute all their lyues about words vaine opiniōs pertaining as much vnto the healyng of a mans hele as health of his soule Prouided yet all way lest god geue his singulare grace vnto any person that none may preach except he be admitted of the Byshops Then came Thomas de Aquino and he made the Pope a God with his sophistrie and the Pope made him a Sainte for his labour and called him Doctour Sanctus for whose holynesse no man may deny what so euer he sayth saue in certaine places where among so many lyes he sayd now and then true And in like maner who soeuer defendeth hys traditiōs decrees and priuileges him he made a Sainte also for his labour were his liuyng neuer so contrary vnto the Scripture as Thomas of Canterbury with many other like whose life was like Thomas Cardinalles but not Christes neither is Thomas Cardinals life any thyng saue a counterfaytyng of saint Thomas of Canterbury Thomas Becket was first sene in marchaundise temporall and then to learne spirituall marchaundise he gat hym to Theobald Archbyshop of Canterbury which sent him diuers times to Rome about businesse of holy Churche And when Theobald had spyed his actiuitie he shore him Deacon lest he should go backe made him Archdeacon of Canterbury and vppon that presented him to the kyng And the kyng made hym his Chaunceller in which office he passed the pompe pride of Thomas Cardinall as farre as the ones shrine passeth the others tombe in glory and riches And after that he was a man of warre and captaynē ouer fiue or sixe thousand men in ful harnesse as bright as S. George his speare in his hand encountred who soeuer came against him and ouerthrew the iolyest rutter that was in all the host of Fraūce And out of the si●ld hoate from bloud shedyng was he made Bishop of Canterbury and did put of his helme and put on his mitre put of his harnesse on with his robes and layde downe hys speare tooke his crosse yer his hādes were cold and so came with a lusty corage of a mā of warre to fight an other while against his Prince for the Pope Where his Princes causes were with the law of God and the Popes cleane contrary And the pompe of his consecration was after his old worldly fashiō Howbeit yet he is made a Saint for his worshyppyng of the holy seate of saint Peter not that seate of Peter whiche is Christes Gospell but an other lyed to be Peters and is in deede Cathedra pestilentiae a chayre of false do ctrine And because he could no skill of our Lordes Gospell he sayd of Matene with our Lady Such as vnderstand the Latin read his life and compare it vnto the Scripture and thē he shall see such holynesse as were here to long to be rehearsed And euery Abbay euery Cathedrall Church did shrine them one God or other and myngled the lyues of the very Saintes with starke lyes to moue mē to offer whiche thing they call deuotion And though in all their doings they oppresse the temporaltie and their cōmon wealth and be greuous vnto the rich and paynfull to the poore yet they be so many and so exercised in wyles so sutill and so knit and sworne together that they compasse the temporalitie and make them beare thē whether they will or will not as the Oke doth the Iuye partly with iugglyng and beside that with worldly policy For euery Abbot will make him that may do most in the shyre or with the kyng the stuard of his landes and geue him a feeyearely and will lend vnto some and feast other that by such meanes they do what they will And litle master Parsō after the same maner if he come into an house and the wife be snoutefaire he will roote him selfe there by one craft or other either by vsing such pastime as the good mā doth or in beyng beneficiall by one way or other or he will lend him and so bryng him into his daunger that he can not thrust him out when he would but must be compelled to beare him and to let him be homely whether he will or no. An example of practise out of our owne Chronicles TAke an exāple of their practise out of our owne stories Kyng Herold exiled or banished Robert Archbyshop of Cāterbury For what cause the English Polychronicō specifieth not But if the cause were not somwhat suspect I thinke they would not haue passed it ouer with silēce This Robert gat him immediatly vnto king William the cōquerour then Duke of Normādy And the pope Alexander sent Duke William a baner to go and conquere England and cleane remission vnto who soeuer would folow the baner and go with kyng Williā Here marke how streight the Pope folowed Christes steppes his Apostles they preached forgeuenesse of sinnes to all that repented thorough Christes bloud shedyng y t pope preacheth forgeuenesse of sinnes to all that wil s●ea their brethrē●ought with Christes bloud to subdue them vnto his tyranny What soeuer other cause Duke William had agaynst K. Herold thou maist be sure y t the pope wold not haue medled if Herold had not troubled his kyngdome neither should Duke William haue bene able to cōquere the land at that tyme except the spiritualtie had wrought on his side What bloud did that conquest cost England thorow which almost all the Lords of the Englishe bloud were slayne and the Normandes became rulers all the lawes were chaunged into French But what careth the holy father for sheding of laye mens bloude It were better that ten hundred thousand laye knaues lost their liues then that holy Church should lose one

and had yet leuer perishe alone then that the other should haue perished with him for his sake and so of very desperatiō to haue lyued any longer he bad cast him into the Sea betimes except they would be lost also To speake of lottes how farre forth they are lawfull is a light question First to vse them for the breakyng of strife as when parteners their goods as equally diuided as they can take euery man his part by lot to auoyde all suspition of disceitfulnesse and as the Apostles in the first of the Actes when they sought an other to succede Iudas the traitour and two persōs were presented then to breake strife and to satisfie all parties did cast lottes whether should be admitted desiryng God to temper them and to take whom he knew most mete seyng they wyste not whether to preferre or happely could not all agree on either is lawfull and in all like cases But to abuse them vnto the temptyng of God and to compell hym therewith to vtter thinges wherof we stand in doubt when we haue no commaundement of him so to do as these heathen here dyd though God turned it vnto his glorie can not be but euill The heathen shypmen astonyed at the sight of the miracle feared GOD prayed to him offered sacrifice and vowed vowes And I doubte not but that some of them or happely all came thereby vnto the true knowledge and true worshipping of GOD and were wonne to GOD in their soules And thus God which is infinite mercifull in all his wayes wrought their soules health out of the infirmitie of Ionas euen of his good wil and purpose and loue wherewith he loued them before the world was made not of chaunce as it appeareth vnto the eyes of the ignoraunt And that Ionas was three dayes and three nightes in the belye of hys fishe we can not therby proue vnto the Iewes and infideles or vnto any mā that Christ must therefore dye and bee buried and rise againe But we vse the ensample and likenesse to strength the fayth of the weake For he that beleueth the one cā not dout in the other in as much as the hand of GOD was no lesse mightie in preseruyng Ionas alyue agaynst all naturall possibilitie and in deliueryng him safe out of this fish then in raising vp Christ agayne out of his sepulchre And we may describe the power and vertue of the resurrection thereby as Christ him selfe boroweth the similitude therto Math. xij saying vnto the Iewes that came about him and desired a signe or a wōder from heauen to certifie them that he was Christ this euill and wedlocke breakyng nation whiche breake the wedlocke of faith wherwith they bee maried vnto God and beleue in their false woorkes seke a signe but there shall no signe bee geuen them saue the signe of the Prophet Ionas For as Ionas was three dayes and three nightes in the bely of the Whale euen so shall the sonne of mā be three dayes three nightes in the hart of the earth Which was a watch word as we say and a sharpe threatenynge vnto the Iewes and as much to say as thus ye hard harted Iewes seke a signe loe this shal be your signe as Ionas was raised out of the sepulchre of his fishe and then sent vnto the Niniuites to preach that they should perish euen so shall I rise againe out of my sepulchre and come and preach repentaunce vnto you See therfore when ye see the signe that ye repent or els ye shal surely perishe and not escape For though the infirmities whiche ye now see in my flesh be a let vnto your fathers ye shall then be without excuse when ye see so great a miracle and so great power of God shed out vpon you And so Christ came agayne after the resurrection in his spirite and preached repentaunce vnto them by the mouth of his Apostles and Disciples and with miracles of the holy Ghost And all that repented not perished shortly after the rest caried awaye captiue into all quarters of the world for an example as ye see vnto this day And in like maner since the worlde began where soeuer repentaunce was offered and not receaued their GOD tooke cruell vengeaunce immediatly as ye see in the floude of Noe in the ouerthrowynge of Sodome and Gomorra and all the countrey about and as ye see of Egypt of the Amorites Cananites and afterward of the very Israelites and then at the last of the Iewes to and of the Assirians Babilonians and so throughout all the impeires of the world Gildas preached repentaunce vnto the old Britaines that inhabited England they repented not and therfore God sent in their enemies vpon them on euery side and destroyed them vp and gaue the land vnto other nations And greate vengeaunce hath bene taken in that lande for synne since that tyme. Wicleffe preached repentaunce vnto our fathers not long since they repented not for their harts were indurate and their eyes blinded with their own Pope holy righteousnesse wherewith they had made their soules gay against the receiuing agayne of the wicked spirite that bringeth seuen worse thē him selfe with him and maketh the later ende worse then the begynnyng for in open synnes there is hope of repentaunce but in holye hypocrisie none at all But what folowed they slew their true and right kyng and set vp three wrong kynges arowe vnder which all the noble bloud was slayne vp and halfe the commons thereto what in Fraunce and what with their owne sword in fightyng among them selues for the crowne and the Cities and Townes decayed and the lande brought halfe into a wildernesse in respect of that it was before And now Christe to preache repentaūce is risē yet once agayn out of his sepulchre in which y t Pope had buried him kept him downe with his pillars polars all disguisinges of hipocrisy with gyle wiles falshode with the sword of all Princes whiche he had blinded with his false marchaūdise And as I doubt not of the ensamples that are past so am I sure that great wrath will follow except repentaunce turne it backe againe cease it When Ionas had bene in the fishes bely a space and the rage of his conscience was somewhat quieted and swaged he come to him selfe againe and had receaued a litle hope the qualmes and panges of desperation which went ouer his hart halfe ouercome he prayed as he maketh mention in the text saying Ionas prayed vnto the Lord his GOD out of the bely of the fish But the wordes of that prayer are not here set The prayer that here standeth in the text is the prayer of prayse and thankesgeuyng which he prayed and wrote when hee was escaped and past all ieopardie In the end of which prayer he saith I will sacrifice with the voyce of thankesgeuyng and pay that I

where one I pray ye but also done by the commō course of nature here in earth If they be done by the common course of nature so be they no miracles And some thynges made also by mans hand As one face beholded in diuers glasses and euery peece of one glasse broken into twenty c. Lorde how this ponti●icall Poete playeth his part Bicause as he saith we see many faces in many glasses therefore may one body be in many places as though euery shadow and similitude representing the body were a bodely substaūce But I aske More when hee seeth hys owne face in so many glasses whether all those faces that appeare in the glasses be his owne very faces hauing bodely substaunce skynne fleshe bone as hath that face which hath his very mouth nose eyen c. wherewith he faceth vs out the truth thus falsely with lyes And if they be all his very faces then in very deede there is one body in many places and he him selfe beareth as many faces in one hode But accordyng to his purpose euē as they be no very faces nor those so many voyces sownes and similitudes multiplied in the ayre betwene the glasses or other obiect the body as the Philosopher proueth by naturall reason be no very bodyes no more is it Christes very body as they would make thee beleue in the bread in so many places at once But the bread broken and eaten in the Supper monisheth and putteth vs in remembraunce of his death and so exciteth vs to thankes giuyng to lande and prayse for the benefite of our redemption and thus wee there haue Christ present in the inward eye and sight of our fayth We eate his body and drinke hys bloud that is we beleue surely that hys bodye was crucified for our sinnes and hys bloud shed for our saluation At last note Christen reader that M. More in the third booke of his confutation of Tyndall the. CCxlix side to proue S. Iohns Gospell vnperfit and insufficient for leauing out of so necessary a point of our faith as he calleth the last Supper of Christ his Maūdy sayth that Iohn speake nothyng at all of this Sacramēt And now see againe in these his letters agaynst Frith how him selfe bringeth in Iohn the vj. chap. to impugne Frithes writyng and to make all for the Sacrament euē thus My flesh is verely meate my bloud drinke Belike the man had there ouer shotte hym selfe foule the young man here causing him to put on his spectacles and poore better and more wisely with his old eyen vpō S. Iohns Gospel to finde that thing there now written which before he would haue made one of his vnwritten verities As yet if he looke narowly hee shall espy that him self hath proued vs by Scripture in the xxxvij leafe of his Dialogue of quoth he and quoth I our Ladies perpetuall virginitie expoundyng non cog●osco id est non cognoscam whiche now written vnwritten veritie hee numbereth a litle before among his vnwrittē vanities Thus may ye see how this old holy vpholder of the popes church hys woordes fight agaynst him selfe into his own confusion in findyng vs forth his vnwritten written vanities verities I should say But returne we vnto the exposition of S. Iohn When the Iewes would not vnderstand the spirituall saying of the eating of Christes flesh and drinkyng of hys bloud so oft and so playnely declared he gaue them a strong stripe and made them more blynd for they so deserued it such are the secrete iudgementes of God addyng vnto all hys sayinges thus who so eateth my flesh and drinketh my bloud abideth in me and I in him These wordes were spoken vnto these vnbeleuers into their farther obstinatiō but vnto the faithfull for theyr better instruction Now gather of this the contrary say who so eateth not my fleshe and drinketh not my bloud abydeth not in me nor I in him and ioyne this to the foresayd sentence Except ye eate the flesh of the sonne of mā drinke hys bloud ye haue no lyfe in you let it neuer fal frō thy minde Christen reader that faith is the lyfe of the righteous and that Christ is this lyuyng bread whom thou eatest that is to say in whō thou beleuest For if our Papistes take eatyng drinkyng here bodely as to eate the naturall body of Christ vnder the forme of bread and to drinke hys bloud vnder the forme of wyne thē must all young children that neuer came to Gods borde departed all laye men that neuer drancke hys bloud be damned By loue we abyde in God and hee in vs loue foloweth faith in the order of our vnderstanding and not in order of succession of tyme if thou lookest vpon the selfe giftes and not on their fruites So that principally by faith wherby we cleaue to Gods goodnes and mercy we abide in God and God in vs as declare his wordes folowyng saying as the liuyng father sent me so liue I by my father And euen so he that eateth me shall lyue bycause of me or for my sake My father sent me whose will in all thinges I obey for I am his sonne And euen soverely must they that eate me that is beleue in me forme and fashion them after my exāple mortifying their flesh chaunging their liuing or els they eate me in vayne and dissemble theyr belief For I am not come to redeme y t world onely but also to chaunge theyr lyfe They therefore that beleue in me shall trāsforme their life after my example doctrine not after any mans traditiōs This is the bread y t came frō heauē as the effect it selfe declareth whō who so eateth shall lyue euer But he y t eateth bodely bread lyueth not euer as ye may see of your fathers y t eate Māna yet are they dead It is not therfore any materiall bread nor bodely foode that may geue you life eternall These wordes did not onely offende them that hated Christ but also some of hys Disciples They were offended sayd the text and not merueyled as More trifleth out the truth which said This is an hard saying who may here this These Disciples yet stoke no lesse in Christes visible fleshe and in the barke of his wordes then did the other Iewes and as doth now More beleuing him to haue had spoken of his naturall body to be eaten with their teth Which offence Christ seyng sayd doth this offend you what then will ye say if ye see the sonne of mā ascend thether where he was before If it offend you to eate my flesh while I am here it shal much more offend you to eate it when my body shal be gone out of your sight ascended into heauen there sittyng on the right hand of my father vntill I come again as I wēt that is to iudgement Here might Christ haue instructed his disciples in the truth of the

sonne whiche was shed for our sinnes So that in this place and felowshyp may no mā eate nor drinke with vs but he that is of our fayth and knowledgeth the same God that we doe As by example if a mā were well beloued among hys neyghbours albeit he haue some enemyes and were long absent from hys frendes in a straunge countrey when he were come home his neighbours that loued hym would greatly reioyse and peraduenture would bye a Capon or an other péece of meate to geue hym his wellcom home and get them to some honest mans house or to a Tauerne and make good cheare together to testifie openly that he is welcome home that they all which are at y t banket reioyse of his cōming home Now I say that this banket is more then an other meale for at this banket hys enemies may be loth to come because they can not reioyse at his comming home and therfore can not make good chere among thē testifiing that he is welcome home but rather abhorreth the meate and drinke y t is there eaten because their hart doth not fauour the person for whose sake it is prepared Notwithstanding if a capons legge were reserued for one of his enemies and afterward geuen him when the banket were done he might lawfully eate it For then it were but bare meate such as he eateth at home And likewise y e enemies of Christ which beléeue not that they haue remission of sinnes through his bloudsheding can not reioyce of his body breaking And therfore can make good chere among thē but if any be reserued after the maundy he may lawfully eate it for is but bread And his louers that are there presēt do rather come thether to geue him his welcome home then for the meate and they more eate his welcome home then the meate But if anye of his enemies fortune to be there they eate onely the meat and not his welcome home For they reioyce not at his comming home Likewise the faythfull that are there present do rather come thether to reioyce in y e faith of his body breaking thē in breaking or eating of the bread or meate But if any of the vnfaythfull fortune to be there they eate onely the bread and not his body breaking For they reioyce not at his bodie breaking Here peraduenture some will suppose that I were cōtrary to my self For before I sayd y t it was more then meate y t was eaten at y e gentiles feast more then meate y t was eaten at my neighbors welcome home more thē bread that is eaten at the receiuyng of the sacrament of the body and bloud of Christ And now I say that if a mās enemye be there he eateth onely the meate and not y e welcome home And lykewise the vnfaythfull eateth onely breade and not the body and bloud of Christ How may these wordes stand together I aunswere that they eate but ouely bread or meate y t profiteth them but indeede they eate more to their hinderaunce euen their owne damnation For they that did eate in y t fellowship of y t gentiles did but onlye eate the meate to there profite but in eating theyr meate their facte dyd openly testyfye that they honoured y t Idole for their God although their hart were otherwise wherein they committed idolatry And besides that they wounded the cōsciences of their weake brethren and so sinned against God Besides that he that enuyeth hys neighbour and commeth to that banket eateth but onely y e meate that profiteth hym notwithstandyng in hys owne hart he eateth the rancor malice of his mynde to his great greuaūce when he séeth them so reioyse And of hys owne companions which are also these mans enemyes he doth purchase hym selfe hatred because with his fact hee testifieth that hee loueth him although his hart be otherwise and of God shal be condemned For hee that hateth his brother is a murtherer Furthermore he that is vnfaithfull and commeth to the maūdy eateth but onely y t bread that profiteth hym notwithstādyng he eateth beside that his owne damnation because he beleueth not that the body of our Sauiour whiche the Sacrament representeth is brokē for hys sinnes and his bloud shed to washe them away This I am compelled to doe to stop the chateryng mouthes of Sophisters albeit to them that be sober it bad been inough to haue sayd they eate onely bread not the body broken c. For they right well vnderstand it by the contrary Antithesie know that I meant not by that onely that he should eate the bread nothyng els but onely bread but that I meant by this worde onely that hee should eate the bread without the body And so lykewise in other exāples Thus haue we sufficiently declared Paules mynde in the. 10. Chapter In the xj chapter Paule maketh much mencion of the maundye dyscribeth it to y t vttermost Frst he saith when ye come together in one place a man can not eate the Lords supper For euery man beginnyth afore to eate his owne supper and one is hungry and an other is dronken Haue ye not houses to eate and drinke in or els despise ye the congregation of God and shame them that haue not what shall I saye vnto you shall I prayse you In this I prayse you not Paule did instruct according to Christes mynde y t the Corinthians should come togither to eate the Lordes supper Whiche lyeth not so much in the carnall eatyng as in the spiritual and is greatly desired to be eaten not by the hunger of the body but by the hūger of the faithfull hart which is gredy to publishe the prayse of the Lord and geue hym harty thankes moue other to the same that of many praise might be geuen vnto our most mercyful father for the loue which he shewed vs in the bloud of his owne most deare sonne Christ Iesu Wherewith we are washed from our sinnes and surely sealed vnto euerlastyng lyfe With such hūger dyd Christ eate the Paschall lambe saying to hys Disciples I haue in wardly desired to eate this Easter lāde with you before that I suffer Christes inward desire was not to fill hys belly with his disciples but hee had a spirituall hūger both to prayse his father with them for theyr bodely deliueraūce out of the land of Egypt and specially to alter the Pasichall lambe and memory of the carnall deliueraunce into the maundy of myrth and thākesgeuyng for our spirituall deliueraunce out of the bondage of sinne In so much that when Christ knewe that it was his fathers will and pleasure that he should suffer for our sinnes wherin his honor glory and prayse should be published then was it a pleasure vnto hym to declare vnto his Disciples that great benefite vnto his fathers prayse and glory so did institute that we should come together and breake the bread in the