Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	blood_n	body_n	soul_n	10,399	5	5.2639	4	false

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

into a Serpent But concerning the Sacrament neyther the senses sée any other thing then bread neyther is there any mention made of turning And therefore their cauill is plainly séene to be but a cauill and of no force But to come againe to bring moe reasons against Transsubstantiation Secondly that the substance of bread remayneth still the very text doeth teach For the Euangelists and the Apostle Saint Paul doe witnesse that Christ gaue that to his disciples and called it his body which hee tooke on which hee gaue thanks and which hee brake but he tooke bread gaue thanks on bread and broke bread Ergo he gaue bread and called bread his body as he called the Cuppe the new Testament So that it followeth by this that there is no Transubstantiation And this reason I my selfe haue promised in writing to prooue by the authoritie of the Fathers namely Ireneus Tertullian Origine Ciprian Epiphanius Hieronimus Augustinus Theodorete Cirill Bede if so bee I may haue the vse of my bookes Thirdly that in the Sacrament there is no Transubstantiation of the bread by this reason I doe prooue Like as by our sauiour Christ the Spirit of trueth spake of the bread This is my body So sayth the same spirit of trueth of the same bread That wee many are one body and one bread c. So that as it appeareth the Sacrament not to bee in the Church by Transubstantiation euen so is it not Christs naturall body by Transubstantiation Fourthly I prooue that there is no Transsubstantiation by Luke and Pauls wordes spoken ouer the Cuppe For no lesse are they effectuall to Transsubstantiate the Cup then their words spoken of the bread are operatorious and mighty to Transsubstantiate the bread For as they say of the bread This is my body so say they of the Cup This Cup is the new Testament Which thing is absurde to bee spoken or thought eyther of the Cup or of the thing in the Cup by Transsubstantiation Yea rather in saying these wordes This Cup is the new Testament wee are taught by their coupling this worde Cup to the demonstratiue This how we should in these wordes This is my body knowe that this word This doeth there demonstrate bread Fiftly that the substance of bread remaineth in the Sacrament as the reasons before brought foorth do prooue so doth the definition of a Sacrament For the Fathers doe affirme it to consist of an earthly thing and of an heauenly thing of the word and of the element of sensible things and of things which bee perceiued by the minde But Trāssubstantiation taketh cleane away y e earthly thing the element the sensible thing and so maketh it no Sacrament And therefore the definition of a Sacrament full well teatheth that bread which is the earthly thing the sensible thing and the element remaineth still as saint Augustine saith The worde commeth to the element he sayth not taketh away the element and so it is made a Sacrament Sixtly the nature and propertie of a Sacrament teacheth this also which I haue affirmed For as Cyprian writeth that Sacraments beare the names of the things which they signifie so doeth saint Augustine teach that if Sacraments haue not some signification with the things where of they be Sacramentes then are they no Sacraments Now in the Lordes supper this similitude is first in nourishing y t as bread nourisheth the body so Christs body broken feedeth the soule Secondly in bringing together many into one that as in y e Sacrament many graines of Corne are made one bread many Grapes are made one lyquour and Wine so the multitude which worthily receiue the Sacrament are made one body with Christ and his Church Last of all in one vnlikely likelinesse or similitude that as bread eaten turneth into our nature so we rightly eating the Sacrament by faith turne into the nature of Christ So that it is plaine to them that wil sée that to take the substance of bread away is cleane against the nature and propertie of a Sacrament I will speake nothing how that this their doctrine of Transubstantiation beside the manifold absurdities it hath in it which to rehearse I omit it vtterly ouerthroweth the vse of the Sacrament and is cleane cōtrary to the end wherefore it was instituted so is no longer a Sacrament but an Idoll and is the cause of much Idolatrie conuerting the peoples hearts from an heauenly conuersation to an earthly and turning the Communion into a priuate action and a matter of gazing and piping of adoring and worshipping the worke of mens hands for the liuing God which dwelleth not in Temples made with mens hands much lesse lyeth he in Pixes and Chests whose true worshippe is in spirit and veritie which God graunt vs all to render vnto him continually Amen The Sacrament of Baptisme doth also teach vs that as the substance of the water remaineth there so in the Lords Supper remaineth the substance of bread after consecration For as by Baptisme we are engraffed into Christ so by the Supper we are fedde with Christ These two Sacraments the Apostle gladly coupleth together 1. Cor. 10. and 1. Cor. 12. Wee are baptized into one body sayth hee and haue drunke all of one spirit meaning it by the Cuppe as Chrysostome and other great learned men doe well interprete it As therefore in Baptisme is giuen vnto vs the holy Ghost and pardon of our sinnes which yet lie not lurking in the water so in the Lords Supper is giuen vnto vs the Communion of Christs bodie and bloud that is grace forgiuenesse of sinnes innocencie life immortalitie without any Transubstantiation or including of the same in the bread By Baptisme the old man is put off and the new man put on yea Christ is put on but without Transubstantiating the water And euen so it is in the Lords Supper Wee by fayth spiritually in our soules doe féed on Christs body broken do eate his flesh and drinke his blood doe dwell in him and he in vs but without Transsubstantiation As for the cauill they make that we are baptized into one body meaning thereby the mysticall body not the naturall body of Christ whereby they would enforce that wee are fed with the naturall body of Christ but wée are not ingraffed into it but into the mysticall body and so put away the reason aforesaid As for this cauill I say wee may soone auoyde it if so bee that we will consider how that Christ which is the head of the mysticall body is not separate from the body and therefore to be ingraffed to the mysticall body is to bée ingraffed into the naturall bodie of Christ to bée a member of his flesh and bones of his bones as Pope Leo full wel doeth witnesse in saying that Corpus regenerati fit caro crucifixi The body sayth hée of the regenerate is made the flesh of Christ crucified And

signifie onely and signes which also doe represent confirme and seale vp or as a man may say giue with their signification As for an example An Iuie bush is a signe of Wine to be sold the budding of Aarons Rod did signifie Aarons Priesthood allowed of the Lord the reseruation of Moses Rod did signifie the rebellion of the children of Israel the stones taken out of Iordane Gedeons fléece of wooll c. Such as these be signes significatiue and shew no gift But in the other signes which some call exhibitiue is there not onely a signification of the thing but also a declaration of a gift yea in a certaine manner a giuing also As Baptisme signifieth not onely the cleansing of the conscience from sinne by the merits of Christs blood but also is a very cleansing from sinne And therefore it was sayd to Paul that he should arise and wash away his sinnes and not that hee should arise and take onely a signe of washing away his sinnes In the Lords Supper the bread is called a partaking of the Lords body and not onely a bare signe of the Lords body This I speake not as though the elements of these Sacraments were Transsubstantiate which I haue already impugned eyther as though Christs body were in bread or wine eyther were tyed to the elements otherwise then Sacramentally and spiritually eyther that the bread and wine may not and must not bee called Sacramentall and externall signes but that they might be discerned from significatiue and bare signes onely and bee taken for signes exhibitiue and representiue By this meanes a Christian conscience will call and estéeme the bread of the Lord as the body of Christ For it will neuer estéeme the Sacraments of Christ after their exterior appearance but after the words of Christ Whereof it commeth that the Fathers as Chrysostome and others doe speake with so full a mouth when they speake of the Sacrament for their respect was to Christs words If the Schoolemen which followed had the same spirit which they had then would they neuer haue consented to Transsubstantiation For with great admiration some of the Fathers doe say that the bread is changed or turned into the body of Christ and the wine into his blood meaning it of a mutation or change not corporall but spirituall figuratiue Sacramentall or mystical For now it is no common bread nor common wine béeing ordained to serue for the foode of the soule The Schoolemen haue vnderstood it as the Papists now preach of a substantiall changing as though it were no great miracle that common bread should now bee assumed into that dignitie that it should be called Christs body and serue for a celestiall foode and be made a Sacrament of his body and blood As before therefore I haue spoken I would wish that this Sacrament should be estéemed called of vs Christian men after Christs words namely Christs body and the wine Christs blood rather then otherwise Not that I meane any other presence of Christs body then a presence of grace a preseruer to Faith a presence spiritually and not corporally really naturally and carnally as the Papists doe meane For in such sort Christs body is onely in heauen on the right hand of God the Father almightie whither our faith in the vse of the Sacrament ascendeth and receyueth whole Christ accordingly Yea but one will say that to call the Sacrament on that sort is to giue an occasion of Idolatrie to the people which will take the Sacrament which they see simply for Christs bodie as by experience wée are well taught and therefore it were better to call it bread and so lesse harme should be especially in this age To this obiection I answer that indéed great Idolatrie is committed to and about this Sacrament and therefore men ought as much as they can to auoyd from occasioning or confirming it But in as much as the holy Ghost is wiser then man and had foresight of the euils that might bee and yet notwithstanding doth call it Christs bodie I thinke wee should doe euill if we should take vpon vs to reforme his spéech If Ministers did their dueties in Catechizing and Preaching then doubtlesse to call the Sacrament Christs body and to estéeme it accordingly could not giue occasion to Idolatrie and confirme it Therefore woe vnto them that preach not There bee two euils about the Sacraments which to auoyde the holy Ghost hath taught vs For least we should with the Papistes thinke Christes body present in or with the bread really naturally and corporally to be receiued with our bodily mouth where there is no other presence of Christes body then spirituall and to the faith in many places he kéepeth still the name of bread as in the Epistle to the Corinthians the tenth and eleuenth Chapters And least we should make too light of it making it but a bare signe and no better then common bread the holy Ghost calleth it Christes body whose spéech I wish we would followe and that not onely as well to auoyde the euill which is now a dayes most to be feared concerning the Sacrament I meane of contemning it as also for that no faithfull man commeth to the Sacrament to receiue bread simply but rather yea altogether to communicate with Christes body and blood For else to eate and drinke as Paul saith they haue houses of their owne The contempt of the Sacrament in the dayes of King Edward hath caused these plagues vpon vs presently the Lorde bee mercifull vnto vs. Amen And thus much for the obiection of calling the Sacrament by the name of Christes body What saith one to cal the Sacrament Christs body and to make none other presence then by grace or spiritually to faith which is of things hoped for and of things which to the bodily sences doe not appeare is to make no presence at all or to make him none otherwise present then hee is in his worde when it is preached and therefore what neede wée to receiue the Sacrament in as much as by this doctrine a man may receiue him dayly in the fielde as well and as much as in the Church in the celebration and vse of the Sacrament To this obiection I first answere that in deede neither the Scripture nor Christian Faith will giue vs leaue to make any carnall reall naturall corporall or any such grosse presence of Christs naturall body in the Sacrament For it is in Heauen and the Heauens must haue it as sayeth Pete● till Christes comming to iudgement except wée would denie the humanitie of Christ and the veritie of mans nature in him The presence therefore which wee beléeue and confesse is such a presence as reason knoweth not and the world cannot learn nor any that looketh in this matter with other eyes or heareth with other eares thē with the eares and eyes of the Spirit and of Faith Which Faith though it bee of things hoped for and so of things

time thou mayst comfort and quicken me againe through Iesus Christ thy déerely beloued Sonne Amen After this sort I say or otherwise as thou thinkest good if thou wilt haue this first part Contrition or sorrow for thy sins do thou beg it of God through Christ And when thou hast asked it as I haue laboured to driue thée frō trusting in thy selfe so now I go about to moue thée from flattering of thy selfe from sluggishnes negligence to be diligent to vse these meanes following Vnto prayer which I would thou shouldest first vse as thou canst secondly get thée Gods Law as a glasse to toot in for in it and by it commeth the true knowledge of sinne without which knowledge there can be no sorrow For how can a man sorrow for his sins which knoweth not his sinnes As when a man is sicke the first step to health is to know his sicknesse euen so to saluation the first step is to know thy damnation due for thy sinnes The Law of God therefore must be gotten and well tooted in that is we must looke in it spiritually not corporally or carnally as the outward word or letter dooth declare and vtter and so our Sauiour teacheth vs in Matthew expounding the sixte and seuenth commandements not onely after the outward déede but also after the heart making the●e the anger of the heart a kind of murther lusting after an other mans wife a kind of adulterie And this is one of the differences betwéene Gods Law and mans law that of this mans law I meane I am not contemnable so long as I obserue outwardly the same But Gods Law goeth to the roof and to the heart condemning mee for the inward motion although outwardly I liue most holily As for example If I kill no man though in my heart I hate mans law condemneth mee not but otherwise doth Gods law And why for it seeeth the fountaine whence the euil doth spring If hatred were taken out of the heart then loftinesse in looks detraction in tongue and murther by hand could neuer ensue If lusting were out of the heart curiositie in countenance wantonnesse in words baudy boldnesse in body would not appeare In that therefore this outward euill springs out of the inward corruption séeing Gods Law also is a Law of libertie as saith saint Iames and spirituall as saith ●aint Paul perfectly and spiritually it is to ●e vnderstood if we will truely come to the ●nowledge of our sinnes For of this ●nward corruption reason knoweth but ●ittle or nothing I had not knowen saith Paul that lusting which to reason and ●o them which are guided onely by reason ●s thought but a trifle I had not knowen sayth he this lusting to haue béene sinne ●f the Law had not sayd Non concupisces Thou shalt not lust To the knowledge therefore of our sinne without which we cannot repent or bée sorte for our sinne let vs secondly get vs Gods Law as a glasse to toote in and that not onely literally outwardly or partly but also spiritually inwardly throughly Let vs consider the heart and so shall we sée the foule spots we are stained withall at least inwardly whereby we the rather may bee moued to hearty sorrow and sighing For as Saint Austine sayth it is a glasse which feareth no body but euen looke what a one thou art so it painteth thée out In the Law wee sée it is a foule spotte not to loue the Lord our God with all I say our heart soule power might and strength and that continually In the Law it is a foule spot not onely to make to our selues any grauen Image or similitude to bowe thereto c. but also no● to frame our selues wholy after the Image whereto we are made not to bowe to it to worship it In the Law we sée that it is a foule spot not onely to take Gods name in vaine but also not earnestly heartily and euen continually to call vpon his name onely to giue thanks vnto him onely to beléeue to publish and liue in his holy word In Gods Law wee sée it is a foule spot to our soules not onely to bée an open prophaner of the Sabboth day but also not to rest from our owne woords and works that the Lorde might both speake and woorke in vs and by vs not to heare his holy woord not to communicate his Sacraments not to giue occasion to others to holinesse by our example in godly works and reuerent estéeming of the ministerie of his woord In Gods Law we sée it is a foule spot to our soules not onely to be an open disobeyer of our Parents Magistrates Masters and such as bee in any authoritie ouer vs ●at also not to honour such euen in our ●earts not to giue thankes to GOD for ●em not to pray for them to ayd to helpe ● relieue them to beare with their infir●ities c. In Gods Law we sée it is a foule spot in ●ur soules not onely to be a manqueller in ●atred malice proud looks brags backe●iting rayling or bodily slaughter but al●o not to loue our neighbours yea our enemies euen in our hearts and to declare ●he same in all our gestures woords and works In Gods law we sée it a foule spot to our soules not onely to bee a whoremonger in lusting in our hearts in wanton looking in vncleane and wanton talking in actuall dooing vnhonestly with our neighbours wife daughter seruant c. But also not to be chast sober temperate in heart lookes tongue apparel déeds and to helpe others thereunto accordingly c. In Gods Law wee sée it is a foule spot to our soules not onely in heart to couet in looke or woord to flatter lye colour c. in déede to take away any thing which pertayneth to an other but also in heart countenance word and déede not t● kéepe ▪ saue and defend that which pe●taineth to thy neighbour as thou woulde● thine owne In Gods Law wee may sée it a foul● spot not onely to lie or beare false witness● against any man but also not to haue as great care ouer thy neighbours name as ouer thine owne Sinne in Gods Law it is we may sée and a foule spot not onely to consent to euill lust or carnall desires but euen the very naturall or carnall lustes and desires themselues for so I may call them nature it selfe being now so corrupted are sinne and selfe-loue and many such like By reason whereof I trow there is none that tooteth wel therein but though he be blamelesse to the world and faire to the shew yet certainly inwardly his face is foule arayed and so shamefull saucie mangie pockie and scabbed that he cannot but be sorie at the contemplation thereof that so much more by how much he continueth to looke in this glasse accordingly And thus much concerning the second meane to the stirring vp of sorrow for our sinne that next vnto prayer wée should ●ofe in Gods law

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

brake his commandement and rather blamed God then asked mercie trowest thou O man that hee will not bee mercifull to thée which blamest thy selfe and desirest pardon To Cain hee offered mercie if he would haue asked it What hast thou done sayth God The voyce of thy brothers bloud crieth vnto me out of the earth O mercifull Lorde should Cain haue sayd I confesse it But alas hee did not so and therefore sayd God Now that is In that thou desirest not mercie Now I say be thou accursed c. Loe to the Reprobate he offered mercie and will he deny it thée which art his Child Noah did he not sinne and was drunke Good Lot also both in Sodome dissembled a litle with the Angelles prolonging the time and out of Sodome he fell very foule as did Iudas and the Patriarches against Ioseph but yet I wéene they found mercie Moses Myriam Aaron though they stumbled a litle yet receyued they mercie yea the people in the wildernesse often sinned and displeased God so that hee was purposed to haue destroyed them Let mee alone sayth hee to Moses that I may destroy them But Moses did not let him alone for he prayed still for them and therefore God spared them If the people were spared through Moses prayer they not praying with him but rather worshipping their golden Calfe eating drinking and making ●olly good cheere why shouldest thou doubt whether God will be mercifull to thee hauing as in deede thou hast one much better then Moses to pray for thee and with thee euen Iesus Christ who sitteth on the right hand of his Father and prayeth for vs beeing no lesse faithfull in his Fathers house the Church then Moses was in the Synagogue Dauid that good King had a foule foyle when hee committed whoredome with his faithfull seruants wife Bethsabe whereunto hee added also a mischieuous murther causing her husband his most faithful Souldier Vrie to bee slaine with an honest company of his most valiant men of warre and that with the sword of the vncircumcised In this his sinne though a great while he lay asléepe as many doe now a dayes God giue them good waking thinking that by the Sacrifices he offered all was well God was content yet at length when the Prophet by a Parable had opened the poke and brought him in remembrance of his owne sinne in such sort that hee gaue iudgement against himselfe then quaked he his Sacrifices had no more taken away his sinnes then our Sir Iohns Trentals and wagging of his fingers ouer the heads of such as lye asléepe in their sinnes out of the which when they are awaked they wil well sée that it is neyther Masse nor Mattins blessing nor cursing will serue then I say he cryed out saying Peccaui Domine I haue sinned sayth hee against my Lord and good God which hath done so much for mée I caused indéed Vrie to bee killed I haue sinned I haue sinned What shall I doe I haue sinned and am worthy of eternall damnation But what sayth God by his Prophet Dominus sayth he transtuli● peccatum tuum non morieris The Lord hath taken away thy sinnes thou shalt not die Oh good God he sayd but Peccaui I haue sinned but yet from his heart and not from the lippes onely as Pharao and Saul did and incontinently hee heareth Thou shalt not die the Lord hath taken away thy sinnes Or rather hath layd them vpon an other yea translated them vpon the backe of his sonne Iesus Christ who bare them and not onely them but thine and mine also if that wee will now crie but from our hearts Peccauimus Wee haue sinned good Lord wee haue done wickedly enter not into iudgement with vs but bee mercifull vnto vs after thy great mercie and according to the multitude of thy compassions doe away our iniquities c. For indéed God is not the God of Dauid onely Idem Deus omnium He is the God of all So that Quicunque inuocauerit nomen Domini saluus erit He or shée whosoeuer they bee that call vpon the name of the Lord shal be saued In confirmation whereof this Historie is writtē as are also the other which I haue recited many mo which I might recite As of Manasles the wicked king which flew Esai the Prophet and wrought very much wickednesse yet the Lord shewed mercie vpon him béeing in prison as his Prayer doth teach vs. Nabuchodonozor though for a time he bare Gods anger yet at the length he found mercie The Citie of Niniue also found fauour with God as did many other which I will omit for times sake and will bring forth one or two out of the new Testament that wee may sée God to be the same God in the new Testament that he was in the old I might tell you of many if I should speake of the Lunatike such as were possessed with Deuils Lame Blind Dumbe Deafe Lepers c. But time will not suffer me one or two therefore shall serue Marie Magdalen had seuen deuils but yet they were cast out of her and of all others shée was the first that Christ appeared vnto after his resurrection Thomas would not beléeue Christs resurrection though many told him which had séene and felt him by reason whereof a man might haue thought that his sinnes would haue cast him away Except I should see and feele saith hee I will not beleeue Ah wilfull Thomas I wil not sayth hee But Christ appeared vnto him and would not léese him as hée will not doe thée good brother if that with Thomas thou wilt kéepe company with the Disciples as Thomas did Peters fall was vgly hée accursed himselfe if euer hée knew Christ and that for feare of a Gyrle and this not once but euen thrée diuers times and that in the hearing of Christ his Master but yet the third time Christ looked backe cast on him his eye of grace so that hee went out and wept bitterly And after Christs resurrection not onely did the Angels will the woman to tell Peter that Christ was risen but Christ himselfe appeared vnto him seuerally such a good Lord is he The Théefe hanging on the Crosse sayd but this Lorde when thou commest into thy Kingdome remember mee And what answere had hee This day sayth Christ shalt thou be with me in Paradise What a comfort is this in that he is now the same Christ to thée and mee and to vs all if wee will runne vnto him for hee is the same Christ to day and to morrow vntill hee come to iudgement Then indéed hee will be inexorable but now is he more ready to giue then thou to aske If thou crie hee heareth thee yea before thou crie Crie therefore bee bold man hee is not partiall Call sayth hée and I will heare thée Aske and thou shalt haue Séeke and thou shalt finde though not at the first yet at the length If he tarie a while it is but to trie thee

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