Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	bread_n	nourish_v	4,911	5	10.6386	5	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

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

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

in him should ●ot perish but haue euerlasting life Loe ●r hee saith not that some might haue life ●ut all sayth he And what all All y t loue ●im with all their hearts all y t haue liued a ●odly life Nay all that beléeue in him Al●hough thou hast liued a most wicked hor●ible life if now thou beléeue in him thou ●halt be saued Is not this swéet geare Againe sayth Christ Come vnto me all ●ee that labour and are laden and I will re●esh you Let vs a litle looke on this letter Come vnto me Who should come Lords Priests Holy men Monkes Friers Yea ●oblers Tinkers whores théeues mur●herers also if they lament their sinnes Come vnto me sayth he all ye that labour ●nd are laden that is which are afrayd of ●our sinnes And what wilt thou do Lord And I wil refresh you sayth he O what a thing is this And I will re●esh you Wot you who spake this Hée ●hat neuer told lye He is the trueth there ●as neuer guile found in his mouth and ●ow wil he be vntrue to thée good brother ●hich art sorie for thy grieuous sinnes No ●rsooth heauen and earth shal passe and pe●ish but his word shall neuer fayle Saint Paul sayth God would haue al men saued Loe he excepteth none And to Titus The grace of God bringeth saluation to all men As from Adam al haue receiued sinne to damnation so by Christ all haue grace offered to saluation if they reiect not the same I speake not now of Infants I say nor I néed not to enter into the matter of Predestination In preaching of repentance I would gather where I could with Christ As surely as I liue sayth God I wil not the death of a sinner Art thou a sinner Yea. Loe God sweareth hée will not thy death How canst thou now perish Consider with thy selfe what profite thou shouldest haue to beléeue this to bee true to others if not to thy selfe also Sathan doth so Rather consider with Peter that the promise of saluation perteineth not onely to them which are nie that is to such as are fallen a little but also to all to whō the Lord hath called be they neuer so farre off Loe now by mee the Lord calleth thée thou man thou woman that art very farre off The promise therefore pertayneth to thée néeds must thou be saued except thou with Sathan say God is false And yet if thou doe so God is faithfull and can not denie himselfe as thou shalt féele by his plagues in hell for so dishonouring God to thinke that hée is not true Will hée bée found false now The matter hangeth not on thy worthines but it hangeth on Gods trueth Clap hold on it and I warrant thée Christ is the propitiation for our sins yea for the sinnes of the whole world beléeue this man I know thou beléeuest it say therefore in thy heart still Domine audage mihi fidem Lord encrease my fayth Lord helpe my vnbeleefe Blessed are they which sée not by reason this geare but yet beléeue Hope man past all hope as Abraham did And thus much for a taste of these promises which are euery where not onely in the new Testament but also in the old Reade the last end of Leuiticus 26. The Prophet Esay 30. Where hee saith God tarrieth looking for thee to shew thee mercie Also the 40. and so foorth to the 60. Reade also y e 2. Reg. 24. Psa 33. Ioel. 2. c. Howbeit if this geare will not serue i● yet thou féelest no faith no certaine perswasion of Gods loue then vnto prayer and diligent considering of the frée and vniuersall promises of the Gospell Thirdly set before thée those benefits which God hath to foregiuen thée and presently giueth thée Consider how hee hath made thée a man or a woman which might haue made thée a Toade or a Dog And why did hée this Verily because he loued thée And trowest thou that if hee loued thée when thou wast not to make thée such a one as he most graciously hath made thée will he not now loue thée béeing his handy worke Doth he hate any thing that he made Is there vnablenesse with him Doth he loue for a day and so farewell No forsooth he loueth to the end his mercie endureth for euer Say therefore with Iob Operi manuum tuarum porrige dexteram that is To the worke of thy hands put thy helping hand Againe hath hée not made thée a Christian man or woman where if hee would hée might haue made thée a Turke or Paynim This thou knowest hee did of loue And doost thou thinke his loue is lessened if thou lament thy sinne Is his hand shortened for helping thee Can a woman forget the child of her wombe And though shee should doe it yet will not I forget thée sayth the Lord. He hath giuen thée lyms to sée heare goe c. He hath giuen thée wit reason discretion c. Hee hath long spared thée and borne with thée when thou neuer purposedst to repent and now thou repenting will hee not giue thee mercie Wherefore doth hee graunt thée to liue at this present to heare him to speake this and mee to speake this but of loue to vs all Oh therefore let vs pray him that he would adde to this that wee might beléeue these loue tokens that hee loueth vs and indéed hee wil doe it Lord open our eyes in thy gifts to sée thy gracious goodnesse Amen But to tarie in this I will not Let euery man consider Gods benefites past and present publike and priuate spirituall and corporal to the confirming of his faith concerning the promises of the Gospell for the pardon of his sinnes I wil now go about to shew you a fourth meane to confirme your faith in this geare euen by examples Of these there are in the Scriptures very many as also dayly experience doth diuersly teach the same if wee were diligent to obserue things accordingly wherefore I will bee more briefe héerein hauing respect to time which stealeth fast away Adam in Paradise transgressed grieuously as the painfull punishment which we all as yet doe féele prooueth if nothing else Though by reason of his sinne he displeased God sore and ran away from God for hée would haue hid himselfe yea hée would haue made GOD the causer of his sinne in that he gaue him such a mate so farre was he from asking mercie yet all this notwithstanding God turned his fierce wrath neither vpon him nor Eue which also required not mercie but vpon the Serpent Sathan promising vnto them a séed Iesus Christ by whom they at the length should be deliuered In tokē whereof though they were cast out of Paradise for their nurture to serue in sorrow which would not serue in ioy yet hee made them apparell to couer their bodies a visible Sacrament and token of his inuisible loue and grace concerning their soules If God was so mercifull to Adam which so sore