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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

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

of Christ for ●he forgiuenesse of our sinnes And thirdly a purpose to amend or conuersion to a new life The which third or last part can not be called properly a parte for it is but an effect of penance as towards the ende yee shall sée by Gods grace But least such as séeke for occasion to speake euill should haue any occasion though they tary not out the end of this Sermon I therefore deuide penance into the thrée foresayde partes of sorrowing for our sinne of good hope or trust of pardon ▪ and of a new life Thus you now sée ▪ what penance is a sorrowing for sinne a purpose to amend with a good hope or trust of pardon This penance not onely differeth from that which men commonly haue taken to bee penance in saying and dooing our enioyned Lady Psalters seuen Psalmes fastings Pilgrimages Almes déedes and such like thinges but all from that which the more learned haue declared to consist of thrée parts namely Contrition Confession and Satisfaction Contrition they call a iust and a ful sorrow for their sinne For this word iust and full is one of the differences betwéene contrition and attrition Confession they call a numbring of all their sinnes in the eare of their ghostly Father for as say they a Iudge cannot absolue without knowledge of the cause or matter so cannot the Priest or ghostly father absolue from other sinnes then those which he doth heare Satisfaction they call amends making vnto God for their sinnes by their vndue workes Opera indebita Workes more then they néed to doe as they tearme them ▪ This is their penaunce which they preach write and allow But how true this geare is how it agréeeth with Gods worde how it is to bee allowed taught preached and written let vs a little consider If a man repent not vntill hee haue a iust and full sorrowing for his sinnes dearely beloued when shall he repent For in as much as hell fire and the punishment of the deuils is a iust punishment for sinne In as much as in all sinne there is a contempt of God which is all goodnes and therefore there is a desert of all ylnesse alas who can beare or féele this iust sorrow this full sorrow for our sinnes this their contrition which they ●e so discerne from their attrition Shall ●ot man by this doctrine rather despaire ●hen come by repentance If a man repent ●ot vntil he haue made confession of all his sinnes in the eare of his ghostly father if ● man cannot haue absolution of his sinnes ●ntill his sinnes bee told by tale and num●er in the Priestes eare in that as Dauid sayth none can vnderstand much ●esse then vtter all his sinnes Delicta quis intelligit Who can vnderstand his sinnes In that Dauid of himselfe complayneth else where how that his sinnes are ouerflowed his head and as a heauy burthen doe oppresse him alasse shall not a man by this doctrine bee vtterly driuen from repentance Though they haue gone about something to make plaister for their sores of confession or attrition to asswage this geare bidding a man to hope well of his contrition though it bée not so full as is required and of his confession though h● haue not numbred all his sinnes if so be● that he doe so much as in him lyeth deerely beloued in that there is none but that herein he is guiltie for who doth as much as he may trow ye that this plaister is no like salte for sore eyes Yes vndoubtedly ▪ when they haue done all they can for the appeasing of consciences in these pointes this is the summe that we yet should hope well but yet so hope that we must stand in a mammering and doubting whether our sinnes be forgiuen For to beléeue Remissionem peccatorum that is To be certaine of forgiuenesse of sinnes as our Créede teacheth vs they count it a presumption O abomination and that not onely herein ▪ but in all their penance as they paint it As concerning satisfaction by their Opera indebita Vndue workes that is by such woorkes as they néed not to doe but of their owne voluntarinesse and wilfulnesse wilfulnesse in déede who séeeth not monsterous abomination blasphemy and euen open fighting against God For if satisfaction can bée done by man then Christ dyed in vaine for him that so satisfieth and so reigneth he in vaine so is he a Bishop a Priest in vaine Gods Law requireth loue to God with all our heart soule power might and strength to that there is nothing can be done to Godward which is not con●yned in this commaundement nothing can be done ouer and aboue this Againe Christ requireth to manwarde That wee should loue one another as hee loued vs ●nd trowe we that wee can doe any good ●ing to our neighbour ward which is not ●rein comprized Yea let them tell me when they do any ●hing so in the loue of God their neigh●our but that they had néede to crie Re●itte nobis debita nostra Forgiue vs our ●nnes So farre are we off from satisfying ●oth not Christ say When you haue done ●ll things that I haue commanded you say ●hat you bee but vnprofitable seruauntes Put nothing to my worde sayth God Yes ●oorkes of Supererogation yea super●bomination say they Whatsoeuer things ●re true sayth the Apostle S. Paul whatsoeuer things are honest whatsoeuer thinges ●re iust whatsoeuer things are pure what●oeuer things pertaine to loue whatsoe●er thinges are of good reporte if there be any vertue or if there be any prayse haue For to omit the testimonies I brought out of Iohn and Paul which the blinde cannot but sée I pray you remember the text out of Esai which euen now I rehearsed being spoken to such as were then the people of God and had bin a long time but yet were fallen into grieuous sinnes after their adoption into the number of Gods children It is for mine owne sake sayth God that I put away thy sinnes Where is your parting of the stake nowe If it bee for Gods owne sake if Christ bée the propitiation● then recant except you will become Idolaters making your works God and Christ Say as Dauid teacheth Not to vs Lorde not to vs but to thy name be the glory And it is to be noted that God doth cast in their téeth euen the sinne of their first father least they shoulde thinke that yet perchaunce for the righteousnesse goodnesse of their good fathers their sinnes might bée the sooner pardoned and so God accept their workes If they had taken Satisfaction for that which is done to the Congregation publiquely by some notable punishment as in the Primitiue Church was vsed to open offenders sparkles whereof and some traces yet remayne when such as haue sinned in adulterie goe about the Church with a Taper in their shirtes Or if they had made Satisfaction for restitution to manward of such goods as wrongfully are gotten the 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

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

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

by our eies by our nose by our taste and by our handling also And therefore the Sacrament full well may bee called séeable sensible tasteable and touchable words As therefore when many windowes be opened in an house the more light may come in then when ●here is but one opened euen so by the perception of the Sacraments a Christian mans conscience hath more helpe to receiue Christ then simply by the woord preached heard or meditated And therefore mee thinketh the Apostle full well calleth the Sacraments obsignations or sealings of Gods promise Read Rom. the 4. of Circumcision And thus much for the answere to the obiection aforesayd Now to returne from whence wée came namely to the consideration of the second thing what the Sacrament is I haue told you that it is not simply bread and wine but rather Christs body so called of Christ and so to be called and estéemed of vs ▪ But héere let vs marke what body and what blood Christ called it The Papists still babble This is my body This is my blood But what body it is what blood it is they shew not Looke therefore my dearely beloued on Chr●sts owne words and you shal see that Christ calleth it his body broken and his blood shedde Marke I say that Christ calleth it his body which is broken his blood which is shedde presently and not which was broken or shall bee broken which was shedde or shall be shedde as the Greeke Texts doe plainely shew thereby teaching vs that as God would haue the Passeouer called not which was the Passeouer or which shall be the Passeouer but plainely the Passeouer to the end that in the vse of it the passing ouer of the striking Angell should be set before their eyes as present so in the celebration of the Lords Supper the very Passion of Christ should be as present beholden with the eies of faith For which end Christ our Sauiour did specially institute this Supper saying Doe ye this in remembrance of mee or as Paul sayth Shew you the Lords death till hee come The Supper of the Lord then is not simply Christs body and blood but Christs body broken and his bloud shed Wherefore broken Wherefore shedde Forsooth that teacheth Christ himselfe saying Broken for you Shed for your sinnes and for the sinnes of many Héere now then wee haue occasion in the vse of the Sacrament to call to mind the greatnesse and grieuousnesse of sinne which could not be taken away by any other meanes then by the shedding of the most precious blood and breaking of the most pure body of the onely begotten sonne of GOD Iesus Christ by whom all things were made all things are ruled and gouerned c. Who considering this geare shall not bee touched to repent Who in receite of this Sacrament thinking that Christ saith to him Take eate this is my body which is broken for thee This is my blood which is shedde for thy sinnes Can but tremble at the grieuousnesse of his sinnes for the which such a price was payd If there were no plague at all else to admonish man of sinne how grieuous a thing it is in Gods sight surely that one were enough But alas how are our hearts bewitched through Sathans subtilties and the custome of sinne that wee make sinne a thing of nothing God open our eyes in time and giue vs repentance which we sée this Sacrament doth as it were enforce vs vnto in the reuerence and true vse of the same Againe in hearing that this which wee take and eate is Christs body broken for our sinnes and his bloud shedde for our iniquities wée are occasioned to call to mind the infinite greatnes of Gods mercie and trueth and of Christs loue towards vs. For what a mercie is this that God would for man béeing lost through his wilfull sinnes be content yea desirous to giue his owne onely Sonne The Image of his substance the brightnesse of his glorie béeing in his owne bosome to bée made man for vs that wee men by him might be as it were made Gods What a mercie is this that GOD the Father should so tender vs that hee would make this his Sonne béeing equall with him in diuinitie a mortall man for vs that wée might be made immortall by him What a kindnesse is this that the almightie Lord should send to vs his enemies his deare darling to bee made poore that wee by him might be made rich What bowels of compassion was this that the omnipotent Creator of Heauen and earth would deliuer his owne onely beloued Sonne for vs creatures to be not onely flesh of our flesh and bone of our bones that wee might by him through the holy Ghost be made one with him and so with the Father by communicating the merits of his flesh that is righteousnesse holinesse innocencie and immortalitie but also to be a slaine Sacrifice for our sinnes to satisfie his iustice to conuert or turne death into life our sinne into righteousnesse hell into Heauen miserie into felicitie for vs What a mercie is this that GOD will rayse vp this his sonne Christ not onely to iustifie and regenerate vs but also in his person to demonstrate vnto vs our state which we shall haue for in his comming we shall be like vnto him Oh wonderfull mercie of God which would assume this his Christ euen in humane body into the heauens to take and keepe there possession for vs to leade our captiuitie captiue to appeare before him alwaies praying for vs to make the throne of Iustice a throne of mercy the seat of glory a seat of grace so that with boldnesse we may come and appeare before God to aske and find grace in time conuenient Againe what a veritie and constant trueth in God is this that he would according to his promise made first to Adam and so to Abraham and others in his time accomplish it by sending his sonne so graciously Who would doubt hereafter of any thing that he hath promised And as for Christs loue oh whose heart can bee able to thinke of it any thing as it deserueth He being God would become man hée being rich would become poore he being Lord of all the world became a seruant to vs all hée beeing immortall would become mortall miserable and taste of all Gods curses yea euen of hell it selfe for vs. His blood was nothing too deare his life hee nothing considered to bring vs from death to life But this his loue néedeth more heartie weighing then many words speaking and therefore I omit and leaue it to your considerations So that in the receiuing of this Supper as I would you would tremble at Gods wrath for sinne so would I haue you to couple to that terrour and feare true faith by which ye might be assuredly perswaded of Gods mercie towards you and Christs loue though all things else preached the contrary Doe euery of you surely thinke when you heare these words Take eate this