Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	day_n	set_v	time_n	10,645	5	3.7826	3	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

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

and deceyue not your selues If you bee not Christs then pertayne you to the Deuill of which thing the fruits of the flesh doth assure you as whoredome adulterie vncleannesse wantonnesse Idolatry witchcraft enuy strife contention wrath sedition murther drunkennesse gluttony blasphemy slothfulnesse idlenesse bawdy talking slaundering c. If these Apples grow out of the Apple trées of your hearts surely surely the Deuill is at Inne with you you are his birds whom when he hath well fed he wil broache you and eate you chaw you and champe you world without end in eternall woe and miserie But I am otherwise perswaded of you all I trust you bee all Christ Iesus his people and children yea brethren and by faith As ye see your sinnes in Gods Law and tremble sigh sorrow and sob for the same euen so you sée his great mercies in his Gospell and frée promises and therefore are glad merrie and ioyfull for that you are accepted into Gods fauour haue your sins pardoned and are endued with the good spirit of God euen the seale and signe Manuel of your election in Christ before the beginning of the world The which spirit for that he is the spirit of life giuen to you to worke in you with you and by you héere in this life satisfaction and holinesse whereunto you are called that yée might be holy euen as your heauenly Father is holy I beséech you all by admonition and warning of you that you would stirre vp the gifts of God giuen to you generally and particularly to the edifying of his Church that is I pray you that you would not molest the good spirit of God by rebelling against it when it prouoketh and calleth you to goe on forwards that the which is holy might yet be more holy hee which is righteous might bee more righteous as the euill spirit moueth and stirreth vp the filthy to be yet more filthy the couetous to be more couetous the wicked to be more wicked Declare you now your repentance by works of repentance Bring forth fruits and worthy fruits Let your sorrowing for your euils demonstrate it selfe departing from the euils you haue vsed Let your certaintie of pardon of your sinnes through Christ and your ioy in him bee demonstrated by pursuing of the good things which Gods word teacheth you You are now in Christ Iesus Gods workmanship to doe good works which God hath prepared for you to walke in For the grace of God that bringeth saluation vnto all men hath appeared and teacheth vs that wee should deny vngodlinesse and worldly lusts and that we should liue soberly righteously and godly in this present world looking for that blessed hope and glorious appearing of the mighty God and of our Sauiour Iesus Christ which gaue himselfe for vs to redéeme vs from al vnrighteousnesse and to purge vs a peculiar people vnto himselfe feruently giuen vnto good works Againe Titus 3. For we ourselues also were in times past vnwise disobedient deceiued seruing lusts and diuers pleasures liuing in maliciousnesse and enuy full of hate and hating one another But after that the kindnesse and loue of God our Sauiour to manward appeared not by the déeds of righteousnesse which wee wrought but of his mercie he saued vs by the fountaine of the new birth and with the renewing of the holy Ghost which he shedde on vs aboundantly through Iesus Christ our sauiour y t wee once iustified by his grace should be heires of eternall life through hope This is a true saying But I will make an end for I am too tedious Dearely beloued repent your sinnes that is be sorie for that which is past beléeue in Gods mercie for pardon how déepely soeuer you haue sinned and both purpose and earnestly peruse a new life bringing forth worthy and true fruits of repentance As you haue giuen ouer your members from sinne to sinne to serue the Deuill your tongues to sweare to lie to flatter to scold to iest to scoffe to baudie talke to vaine iangling to boasting c. Your hands to picking groping idlenesse fighting c. Your féete to skipping going to euill to dancing c. Your eares to heare fables lyes vanities and euill things c. So now giue ouer your members to godlinesse your tongues to speake your eares to heare your eyes to sée your mouthes to taste your hands to worke your féete to go about such things as may make to Gods glory sobrietie of life and loue to your brethren and that dayly more and more diligently for in a stay to stand you cannot eyther better or worse you are to day then you were yesterday But better I trust you bee and will be if you marke well my Theame that is Repent you The which thing that you would doe as before I haue humbly besought you euen so now yet once more I doe againe beseech you and that for the mercies of God in Christ Iesus our Lord Repent you repent you for the kingdome of heauen that is a kingdome full of all riches pleasures mirth beautie swéetnesse and eternall felicitie is at hand The eye hath not séene the like the eare hath not heard the like the heart of man cannot conceyue the treasures and pleasures of this kingdome which now is at hand to such as repent that is to such as are sorie for their sinnes beléeue Gods mercie through Christ and earnestly purpose to leade a new life The God of mercie through Christ his Sonne graunt vs his holy spirit and woorke in our hearts this sorrow faith and new life which through his grace I haue spoken of both now and for euer Amen An other Sermon made also by the said master Iohn Bradford vpon the Lords Supper THere are two Sacraments in Christes Church the one of imitation that is wherewith we be inrolled as it were in the houshold and familie of God which Sacrament we call Baptisme the other wherewith we be conserued fed kept and nourished to continue in the same familie which is called the Lords Supper or the body and bloud of our Sauiour Iesus Christ broken for our sinnes and shed for our transgressions Of the former Sacrament that is of Baptisme to speake now I am not purposed because occasion and time serue not so thereto Of the second therefore will I speake something by Gods grace if that first you remember this that Baptisme in Christs Church now sithens Christs death is come in place of Circumcision which was in the same Church afore Christs comming Whereby wee may sée that Christian Parents séeme to bee no lesse bound to offer their Infants Babes to be baptized that they may be taken and accounted of vs as members of Christs mysticall body whereunto they are receiued and sealed then were the Hebrues their children to bee taken as pertayning to the couenant and league with God wherewith they were inrolled alonely the circumstance of the eight day not necessarie to be obserued béeing now abrogated But

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

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

spiritually The which ●ting if we vse with prayer as I sayd ●et vs not doubt but at the length Gods ●irite will worke as now to such as be●eue for to the vnbeléeuers all is in vaine their eyes are starke blind they can see ●othing to such as beléeue I say I trust ●eme thing is done euen already But if ●eyther by prayer nor by tooting in Gods ●aw spiritually as yet thy hard vnbelee●ing heart féeleth no sorrow nor lamen●ing for thy sinne Thirdly looke vpon the ●ag tyed to Gods Law for to mans law ●here is a tag tyed that is a penaltie and that no small one but such a one as cannot but make vs to cast our currish tayles betwéene our legs if we beléeue it for all is in vaine if we be faithlesse not to beléeue before we féele This tag is Gods malediction or curse Maledictus omnis sayth it qui non permanet in omnibus quae scripta sunt in libro legis vt faciat eam Loe accursed sayth he is all no exception all sayth God which continueth not in all things for he that is guiltie of one is guiltie of the whole sayth S. Iames in all things therefore sayth the holy Ghost which are written in the booke of the law to doe them Hee sayth not to heare them to talke of them to dispute of them but to doe them Who is he now that dooeth these Rara anis few such Byrds yea none at all For all are gone out of the way though not outwardly by word or déed yet inwardly at the least by default and wanting of that which is required so that a child of one nights age is not pure but by reason of birth-sinne in danger of Gods malediction then much more wee which alasse haue drunken in iniquitie as it were water as Iob sayth But yet alas we quake not Tell me now good brother why do you so lightly consider Gods curse that for your sinnes past you are so carelesse as though you had made a couenant with death and damnation as the wicked did in Esayes time What is Gods curse At the Popes curse with booke bell and candle O how trembled wee which heard it but onely though the same was not directed vnto vs but vnto others For this Gods curse which is incomparable more sell and importable and is directed to vs yea hanging ouer vs all by reason of our sinnes alas how carelesse are wee O faithlesse hard hearts O Iezabels ghests rocked and layd asléepe in her bedde O wicked wretches which béeing come into the depth of sinne doe contemne the same O sorrowlesse sinners and shamelesse shrinking harlottes Is not the anger of a King death and is the anger of the King of all Kings a matter to be so lightly regarded as wee doe regard it which for our sinnes are so retchlesse that we slugge and sléepe it out As waxe melteth away at the heate of the fire sayth Dauid so doe the wicked perish at the face or countenance of the Lord. If déerely beloued his face bee so terrible and intolerable for sinners and the wicked what trow wée his hand is At the face and appearing of Gods anger the earth trembleth but we earth earth yea stones yron flints tremble nothing at all If wee will not tremble in hearing woe vnto vs for then shall we bee crashed in pieces in féeling If a Lyon roare the beastes quake but wee are worse then beasts which quake nothing at the roring of the Lyon I meane y e Lord of hosts And why because the curse of God hardnes of heart is already fallen vpon vs or else we could not but lament and tremble for our sinnes If not for the shame and foulenes thereof yet at the least for the malediction and curse of God which hangeth ouer vs for our sinnes Lorde bee mercifull vnto vs for thy Christs sake and spare vs in thine anger remember thy mercies towards vs Amen And thus much for the third thing to the moouing of vs to sorrow for our sinnes that is for the tag tyed to Gods Law I meane for the malediction curse of God But if our hearts bee so hard that through these wee yet féele not heartie sorrow for our sinnes let vs fourthly set before vs examples past and present olde and new thereby the holy spirite may be effectual to worke in his time this woorke of sorrowing for our sinne Looke vpon Gods anger for sinne in Adam and Eue for eating a péece of an apple Were not they the déerest creatures of God cast out of Paradise Were not they subiect to mortalitie trauaile labour c. Was not the earth accursed for their sins Doe not we all men in labour women in traueiling with child and all in death mortalitie and miserie euen in this life feele the same And was God so angrie for their sinne and hee béeing the same God will he say nothing to vs for ours alas more horrible then the eating once of one piece of an apple In the time of Noe and Lot God destroyed the whole world with water and the Cities of Sodom and Gomorra Seboim and Adamah with fire and brimstone from heauen for their sinnes namely for their whoredoms pride idlenesse vnmercifulnes to the poore tyranny c. In which wrath of God euen the very babes birds fowles fishes hearbes trées and grasse perished and thinke we that nothing will be spoken to vs much woorse and more abominable then they For all men may sée if they will that the whoredomes pride vnmercifulnesse tyranny c. of England farre passeth in this age any age that euer was before Lots wife looking backe was turned into a salt stone and will our looking backe againe yea our running backe againe to our wickednesse doe vs no hurt If we were not already more then blinde Béetles we would blush Pharao his heart was hardned so that no miracle could conuert him if ours were any thing soft we would begin to sob Of sixe hundred thousand men all onely but twaine entred into y e Land of promise because they had ten tymes sinned against the Lord as hee himselfe sayth and trow we that God wil not sweare in his wrath that wee shall neuer enter into his rest which haue sinned so many ten times as wée haue toes fingers yea haires on our heads and beards I feare me and yet we passe not The man that sware and he that gathered sticks on the Sabboth day were stoned to death but wee thinke our swearing is no sinne our bribing rioting yea whorehunting on the Sabboth day pleaseth God or else wee would something amend our maners Helias negligence in correcting his sonnes nipped his necke in two but ours which pamper vp our children like puppets will put vs to no plunge Helias sonnes for disobeying their fathers admonition brought ouer them Gods vengeance and wil our stubburnesse doe nothing Sauls malice to Dauid Acabs displeasure against

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

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

to come againe of the Lords Supper I am purposed presently to speake through the helpe of God because wee are assembled in Christ I hope to celebrate the same Now that the things which I shall speake may bee better obserued and caried away of you I will tell you how and in what sort I will speake of it Thrée things would I haue marked as the principals and scopes whereto I wil referre all that I shall at this time speake thereof They be these Who what and wherefore That is to make it more plaine Who did institute this thing which we are about to celebrate this is the first The second is What the thing is which is instituted And the last is Wherefore and to what end it was instituted whereby we shall be taught how to vse it For the first Who did institute this Sacrament and Supper You all doe know that things are more estéemed sometime for the dignitie and authoritie of the person sometime for the wisedome of the person sometime for the power and magnificence of the person and sometime for the tender loue and kindnesse of the person If néed were I could by examples set forth euery one of these but I hope it is not necessary Now then how can the thing which wée bée about to celebrate but bée estéemed of euery one highly in that the Author of it doth want no dignitie no authoritie no wisdome no power no magnificence no holinesse no tender loue and kindnesse but hath all dignitie authoritie wisedome power magnificence holines tender loue mercie glory and all that can be wished absolutely Hee is GOD eternall coequall and substantiall with the Father and with the holy Ghost the Image of the substance of GOD the wisedome of the Father the brightnesse of his glorie by whome all things were made are ruled and gouerned He is the King of all Kings and the Lord of all Lords He is the Messias of the world our most deare and louing brother Sauiour Mediatour Aduocate Intercessour Husband Priest So that the thing which commeth from him cannot but bee estéemed loued and embraced if dignitie authoritie wisdome power glory goodnes and mercie like vs. Yea if any thing that can bee wished like vs then cannot this which our Lord did institute but like vs and that so much the more by how much it is one of the last things which hee did institute command God open our eyes to sée these things accordingly so shall we come with more reuerence to this Table of the Lord which thing hee graunt for his mercies sake Amen And thus much for the first who did institute this Sacrament Nowe to the second What the Sacrament is If we shall aske our eyes our nose our mouth our taste our hands and the reason of man they will all make a consonant answere that it is bread and wine And verely héerein they speake the trueth and lye not as by many things may bee proued although the papists prate their pleasure to the contrary And here my dearely beloued I thinke I shall not bee either tedious or vnprofitable vnto you if that I tary a litle in shewing this veritie that the substaunce of bread and wine remaine in the Sacrament after the wordes of consecration as they call them be spoken Whereby we may learne howe shamelesse beastes they bee which would enforce men to beleeue Transubstantiation which is an errour whereupon in a manner dependeth all Poperie For it is the stay of their Priesthood which is neither after the order of Aaron nor after y e order of Melchisedech but after the order of Baal which thing is something séene by their number For the false Prophets and Priestes of Baal were alwaies many moe in number when the wicked were in authoritie then the true Priests and Prophets of the Lorde as the holy Hystories of the Bible doe teach Reade the third of the Kings the 18. Chap. That in the Supper of the Lorde or in the Sacrament of Christes body which the Papists call the Sacrament of the Altar as though that were Christs Sacrament which thing they can neuer prooue For it béeing peruerted and vsed to a contrary end as of sacrificing propitiatorily for the sinnes of the quicke and of the dead of Idolatrie by adoring or worshipping it by godly honour c. is no more Christs Sacrament but an horrible prophanation of it and therefore as Christ called Gods Temple which was called an house of prayer for the abusing and prophaning of it by the Priests a denne of Théeues so this which the Papists call the Sacrament of the Altar full truely may wee call an abominable Idoll And therefore I would all men should know that the Sacrament of the Altar as the Papists now doe abuse it omitting certayne substantial points of the Lords institution and putting in the stead thereof their owne dregs dreames is not the Sacrament of Christs body nor the Lords Supper whereof when wee speake reuerently as our duetie is wée would not that men should thinke wee speake it of the popish Masse that I say in the Supper of the Lord or in the Sacrament of Christs body there remaineth the substance of bread and Wine as our senses and reasons doe teach these many things also doe teach the same First the holy Ghost doth plainely tell vs by calling it often bread after the words of Consecration as 1. Corinthians 10. Is not the bread which we breake a partaking of the body of Christ sayth Paul Loe plainely he saith The bread which we breake Not onely calling it bread but adding thereto breaking which cannot be attributed eyther to Christs body whereof no bone was broken eyther to any accident but must needs bee of a substance which substance if it bee not Christs body cannot be but bread As in the 11. Chapter foure times hee plainely calleth it Hee that eateth of this bread Hee that receiueth this bread c. And in the Acts of the Apostles we reade how that in speaking of the Communion They mette together to breake bread c. So that it is plaine that the substance of Bread and Wine doe remayne in the Supper after the woords of Consecration As also may appeare plainely by Christs owne words which calleth that which hée gaue them in the cuppe Wine or the fruite of the Vine as both Matthew Marke doe write Whereby we sée that there is no Transsubstantiation of the Wine and therefore may we also sée that there is no Transsubstantiation of the bread As for the Papists cauilling howe that it hath the name of bread because it was bread as Simon the Leper was called still Leprous though he was healed or as Moses Rod being turned into a Serpent was called a Rodde still it prooueth nothing For there was in the one a plaine sight and the senses certified that Simon was no Leper and in the other plaine mention that the Rod was turned