Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	holy_a	lord_n	son_n	13,150	5	5.2455	4	true

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

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

of the Cup for they that eate and drinke vnwoorthily eate and drinke damnation Therefore this probation and examination is necessarie If men will try their golde and siluer whether they bee copper or no is it not more necessarie that men should trie their consciences Now howe this should bée the Papists teach amisse in sending vs to their auricular Confession which is impossible The true probation and tryall of a Christian conscience consisteth altogether in Faith and repentance Faith hath respect to the doctrine and Articles of our Beliefe repentance hath respect to maners and conuersation Concerning the former I meane of Faith we may sée the Apostle teacheth vs. 2. Corinthians 11. Concerning the latter for our conuersation those sinnes which are commonly called mortall or deadly are to be remooued These sinnes are discerned from other sinnes by the Apostle Rom. 6. in saying Let not sinne reigne and beare a swindge in you in your mortall bodies For truely then wée sinne deadly when wée giue ouer to sinne and let it haue the bridle at his libertie when wée striue not against it but allowe it and consent to it Howbeit if we striue against it if it displease vs then truely though sinne bée in vs for we ought to obey GOD without al resistance or vnwillingnesse yet our sinnes bee not of those sinnes which separate vs from God but for Christs sake shall not bée imputed vnto vs beléeuing Therefore my dearely belooued if that your sinnes doe now displease you if you purpose vnfeinedly to bee enemies to sinne in your selues and in others as you may during your whole life if you hope in Christ for pardon if you beléeue according to the holy Scriptures and Articles of the Christian Faith set foorth in your Creede if I say you now trust in GODS mercy through Christs merits if you repent and earnestly purpose before God to amend your life and to giue ouer your selues to serue the Lorde in holinesse and righteousnesse all the dayes of your life although before this present you haue most grieuously sinned I publish vnto you that you are woorthy ghests for this Table you shall be welcome to Christ your sinnes shall be pardoned you shall be endued with his spirit and so with Communion with him and the Father and the whole Church of God Christ will dwell in you and you shall dwell in him for euermore Wherefore behaue your selues accordingly with ioyfulnes and thankesgiuing Doe you nowe appeare before the Lorde make cleane your houses open the doores of your hearts by repentance faith that the Lord of Hostes the King of glory may enter in and for euer héereafter beware of all such things as might displease the eyes of his Maiestie Flie from sinne as from a Toade come away from Poperie and all Antichristian Religion be diligent in your vocations be diligent and earnest in prayer harken to the voyce of God in his word with reuerence liue worthy your profession Let your light in your life so shine that men may see your good works and glorifie your Father which is in heauen As you haue béene darkenesse and followed the works of darkenesse so now hence forth bee light in the Lord and haue societie with the woorks of light Now hath God renewed his couenant with you in Gods sight now are you as cleane and healed from all your sores of sinnes Goe your wayes sinne no more least a worse thing happen vnto you Sée that your houses béeing new swept bee furnished with godlinesse and vertue and beware of idlenesse least the Deuill come with seuen spirits worse then himselfe and so take his lodging and then your latter end will bee worse then the first God our Father for the tender mercie and merits of his sonne bee mercifull vnto vs forgiue vs all our sinnes and giue vs his holy spirit to purge cleanse and sanctifie vs that wee may bee holy in his sight through Christ and that we now may be made ready and worthie to receyue this holy Sacrament with the fruits of the same to the full reioycing strengthening of our hearts in the Lord. To whom be all honour and glory world without ende Amen To God be all prayse for euer ●eb 11. Iere. 44. Amos 7. Act. 17. Gene. 19. Gene. 7. Exod. 32 Mat. 4. Deu. 6.2 Mat 22 Mar. 20. Lu. 10. Iohn 3. Mat. 6. Lu. 17. Apoc. 22 Deu. 4.1 ●om 1. ●im 1. Reg. 2. ●erem 31 ●am 5. Act. 12. Tim. 2 Iam. 2. Rom. 7. Rom. 7. Gen. 6. Gen. 19 Gen. 19 ●ua and ●aleb ●um 14 ●euit 24 ●um 15 Reg. 5. ● Reg. ●1 22 4 Reg. 4. Re. 1 Gen. 6. Gen. 19. Gen. 19. 2. Tim. 2 ●ai 31. ●et 7. ●b 10. Two Sacraments in Christs Church Baptism is in place of Circumcision Christian mens children ought to be baptized Gal. 4. Who did institute this Sacrament What the Sacrament ●s Vpon transubstantiation all poperie almost i● builded The Sacrament of the popish Masse not the Sacrament of Christs body The firs● reason against Transsubstantiation An aunswere to the Papists ca●ill for ●he foresaid reason Mat. 26 Exod. 7. The secōd reason against Transsubstantiation Mat. 26 Mar. 14 Luke 22 1. Cor. 11 The third reason against Transsubstantiation 1. Cor. 1● The fourth reason ●gainst ●ransub●tanti●tion The fift reason Ireneus Augustinus Chrisostomus The sixt reason against Transsubstantiation Cyprian in Sermone de Chrismat Augustinus a Bonifacium The seuenth reason against transubstantiation Gal. 3. An answer to the Papists cauill for the foresaid reason The eight reason The ninth reason Christs presence i● the S●pper ●n ob●ction An an●were Ano●her ob●ection of Christs presence in the Sacrament Athana●us Hyla●ius Cyrillus Basilius Ambro●ius Epiphanius Hieronimus Chrisostomus Augustinus ●hrists ●esence the ●pper Wherefore the Sacrament was instituted * Note though I apply this thus yet I would not that any man should thinke that Communionem sanctorum in the Creed is not set foorth there for the better explication of that which preceedeth it namely what the holy Catholique Church is ●n ob●ection ●f vn●orthy ●ecei●ing The an●were

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

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

héereto I could adde some reasons for y e excellency of Baptisme I tro●e it bée more to bee gotten then to be nourished As for the excellent miracle of the patefaction of the Trinitie and the descending of the holy Ghost in Baptisme in ●visible forme the like whereto was not seene in the Lordes Supper I will omitte to speake of ●urther then that I would you should knowe howe it were no mastery to set foorth the excellencie of this Sacrament as well as of the Supper It is a plaine signe of Antichrist to deny the substance of bread and wine to bée in the Lordes Supper after consecration For in so dooing and graunting Transsubstantiation the propertie of the humane nature of Christ is denied For it is not of the humane nature but of the diuine nature to bée in many places at once As Didymus De spiritu sancto doeth prooue thereby the diuinitie of the holy Ghost Now grant Transsubstantiation and then Christes naturall body must needes bee in many places which is nothing else but to confound the two natures in Christ or to deny Christs humane nature which is the selfe same that Saint Iohn saith to deny Christ to be come in the flesh And this who so doeth by the testimonie of Saint Iohn is an Antichrist in his so doing whatsoeuer otherwise he doe prate Reade Saint Augustine in his Epistle to Dardanus and his 50. and 30. Treatise vpon Saint Iohn and easily you shall sée how that Christs body must néeds bee in one place Oportet in vno loco esse But his trueth is in all places If there bee no substance of bread in the Sacrament but Transubstantiation then Christs bodie is receyued of the vngodly and eaten with their téeth which is not onely against S. Augustine calling this spéech Except you eate the flesh of the sonne of man c. A figuratiue spéech but also against the plaine Scriptures which affirme them to dwell in Christ and Christ in them and they to haue euerlasting life that eate him which the wicked haue not although they eate the Sacrament Hee that eateth of this bread sayth Christ shall liue for euermore Therefore they eate not Christs bodie but as Paul saith they eate in iudgement and damnation which I trow be an other manner of thing then Christs body And this doth saint Augustine affirme saying None do eat Christs body which is not in the body of Christ that is as he expoūdeth it in whō Christ dwelleth not he in Christ Which thing the wicked doe not because they want faith and the holy Spirite which be the meanes whereby Christ is receiued To the things which I haue brought héerefoorth to improue Transubstantiation I could bring in the Fathers to confirme the same which succeeded continually many hundreth yéeres after Christ Also I could shew that Transubstantiation is but a newe doctrine not established before Sathan which was tyed for a thousand yéeres was letten loose Also I could shewe that euer hitherto since it was established in all times it hath bene resisted and spoken against Yea before this doctrine the Church was nothing so endowed with goods landes and possessions as it hath béene since It hath brought no small gaine no small honour no small ease to the Cleargie and therefore no maruaile though they striue and fight for it It is their Maozim it is their Helena GOD destroy it with the breath of his mouth as shortly he will for his names sake Amen If time would serue I could and would heere tell you of the absurdities which come by this doctrine but for times sake I must omit it Onely for Gods sake see this that this their doctrine of Transsubstantiation is an vntrueth already I haue proued and forget not that it is the whole stay of all Poperie and the pillar of their Priesthood whereby Christs Priesthood Sacrifice Ministerie Trueth is letted yea peruerted and vtterly ouerthrowne GOD our Father in the blood of his Sonne Christ open the eyes and minds of all our Magistrates all other that beare the name of Christ to sée to it in time to GODS glory and their owne saluation Amen Now to returne to the second matter what the Sacrament is you sée that to the senses and reason of man it is bread and wine Which is most true as by the scriptures and otherwise I haue already proued and therefore away with Transsubstantiation But héere least wee should make it no Sacrament for a Sacrament consisteth of two things and least a man should by this gather that wee make it none other thing but bare bread and a naked signe and so rayle at their pleasure on vs saying How can a man be guiltie of the body and blood of Christ by vnworthy receiuing of it if it be but bare bread so forth For this purpose I will now speake a litle more héereabout by GODS grace to stoppe their mouthes and to stirre vp your good hearts more to the worthy estimation and perception of this holy mysterie When a louing friend giueth to thée a thing or sendeth to thee a token as for an example a napkin or such like I thinke thou doest not as thou shouldest do if that with the thing thou considerest not the mind of thy friend that sendeth or giueth the thing and according thereunto estéemest and receyuest it And so of this bread thinke I that if thou doe not rather consider the mind of thy louer Christ then the thing which thou séeest yea if thou doe not altogether consider Christs mind thou dealest vnhonestly and strumpetlike with him For it is the propertie of strumpets to consider the things giuen and sent them rather then the loue and mind of the giue● sender whereas the true louers doe not consider in any poynt the things giuen or sent but the mind of the partie So wee if we bee true louers of Christ must not consider barely the outwarde thing which we see and our senses perceiue but rather altogether we must and should sée consider the minde of Christ and héereafter and accordingly to it to estéeme the Sacrament But how shall we know the minde of Christ Forsooth as a mans minde is best knowen by his word so by Christs worde shall we know his minde Now his words bee manifest and most plaine This saith he is my body therefore accordingly should we estéeme take and receiue it If he had spoken nothing or if he had spoken doubtfully then might we haue béene in some doubt But in that he speaketh so plainely saying This is my body who can may or dare be so bolde as to doubt of it He is the trueth and can not lye hee is omnipotent and can doe all things therefore it is his body This I beleeue this I confesse and pray you all heartily to beware of these and such like wordes that it is but a signe or a figure of his body Except yee will discerne betwixt signes which

true penance cannot bée without Or if by Satisfaction they had meant a new life to make amendes to the Congregation thereby as by their euill life they did offend the Congregation in which sence the Apostle séemeth to take that which he writeth in 2. Corin. 7. where the old Interpreter calleth Apologian Satisfaction which rather signifieth a defence or answering againe If I say they had takē Satisfaction any of these wayes then they had done well so that the Satisfaction to God had béene left all onely to Christ Againe if they had made Confession eyther for that which is to God priuately eyther for that which is to the Congregation publiquely eyther for that which is a frée consultation with some one learned in Gods booke and appointed thereunto as first it was vsed and I wish were now vsed amongst vs either for y e which is a reconciliation of one to another it had béene some thing yea if they had made it for faith because it is a true demonstration of faith as in Paul we may sée when hée calleth Christ the Captaine of our Confession that is of our faith and so Confessors were called in the Primitiue Church such as manfully did witnes their faith with the peril of their liues if I say they had taken it thus then had they done right well And so Contrition if they had left out their subtill distinction betwéene it and attrition by this word iust or full making it a heartie sorrow for their sinnes then wée would neuer haue cryed out against them therefore For we say penance hath thrée parts Contrition if you vnderstand it for a hearty sorrowing for sinne Confession if you vnderstand it for faith of frée pardon in Gods mercie by Iesus Christ and Satisfaction if you vnderstand it not to God-wards for that onely to Christ must be left alone but to manward in restitution of goods wr●ngfully or fraudulently gotten of name hindred by our slaunders and in newnesse of life although as I sayd before and anon will shew more plainely by Gods grace that this last is no part of penance in déed but a playne effect or fruit of true penanes I might héere bring in examples of their penance how perilous it is to bee embraced but let the example of their graund Sire Iudas serue in whome we sée all the parts of their penance as they describe it and yet notwithstanding hee was damned He was sorie enough as the effect shewed hee had their contrition fully out of the which he confessed his fault saying I haue betrayed innocent blood and thereunto hée made satisfaction restoring the money hee had receyued But yet all was but lost hée hanged vp himselfe his bowels burst out and he remaineth a child of perdition for euer I would wish that this example of Iudas in whom yée sée the parts of their penance contrition confession and satisfaction would mooue them to penance and to describe it a little better making hope or trust of Gods frée mercie a piece thereof or else with Iudas they will marre all Perchance these words contrition confession and satisfaction were vsed as I haue expounded them at the first But in that wee sée so much daunger and hurt by vsing them without expositions eyther let vs ioyne to them open expositions alwayes or else let vs not vse them at all but say as I write that penance is a hearty sorrow for our sinnes a good hope or trust of pardon through Christ which is not without an earnest purpose to amend or a new life This penance is the thing whereto all the Scripture calleth vs. This penance doe I now call you all vnto this must bée continually in vs and not for a Lent season as we haue thought this must increase dayly more and more in vs without this we cannot be saued Search therefore your heartes all all swearers blasphemers lyers flatterers baudy or idle talkers iesters bribers couetous persons drunkardes gluttons whoremongers théeues murtherers slanderers idle liuers negligent in their vocation c. All such and all other as lament not their sinnes as hope not in Gods mercie for pardon and purpose not heartily to amend to leaue their swearing drunkennes whoredome couetousnesse idlenes c. All such I say shall not or cannot enter into Gods kingdome but hell fire is prepared for them wéeping and gnashing of téeth whereunto alas I feare me very many will néeds goe in that very many will be as they haue bin let vs euen to the wearing of our tongue to the stumpes preach and pray neuer so much to the contrary and that euen in y e bowels of Iesus Christ as now I beseech you all all all and euery mothers child to repent and lament your sinne to trust in Gods mercie and to amend your liues Now me thinks ye are somewhat astonied whereby I gather that presently you desire this Repentance that is this sorrow good hope and newnesse of life The which that you may the rather attaine and get to your comforts as I haue gone about to be a meane to stirre vp in you by Gods grace this desire of Repentance so through the same grace of God will I goe about now to shew you how you may haue your desire in this behalfe And first concerning this part namely sorrow for your sinnes and hearty lamenting of the same For this if you desire the hauing of it you must beware that you thinke not that of your selues or of your owne frée will by any means you can get it You may easily deceiue your selues and mocke your selues thinking more of your selues then is séemely All good things and not péeces of good things but all good things sayth Saint Iames come from God the Father of light If therefore penance be good as it is good then the parts of it be good From God therefore do they come and not of our frée will It is the Lord that mortifieth that bringeth downe that humbleth saith the Scripture in sundry places After thou haddest stricken my thigh saith Ieremie I was ashamed Loe he sayth After thou haddest stricken me therefore prayeth hee euen in the last words almost hée writeth Turne vs O Lord and we shall be turned The which thing Dauid vseth very often Wherefore first of all if thou wouldest haue this part of penance as for the whole because it is Gods gift so for this part goe thou vnto God make some little prayer as thou canst vnto his mercy for the same in this or like sort Merciful Father of our Sauiour Iesus Christ because I haue sinned done wickedly and through thy goodnesse haue receyued a desire of Repentance whereto this thy long sufferance doth draw my hard heart I beséech thée for thy mercies sake in Christ to worke the same Repentance in me and by thy spirite power and grace so to humble mortifie and feare my conscience for my sinnes to saluation that in thy good

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