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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	faith_n	hear_v	preach_n	3,029	5	10.8817	5	false

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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

absent to the corporall sences yet this absence is not an absence in déede but to reason and the olde man the nature of Faith beeing a possession of things hoped for Therefore to graunt a presence to Faith is not to make no presence at all but to such as know not Faith And this the Fathers taught affirming Christ to bée present by grace and therefore not onely a signification but also an exhibition and giuing of the Grace of Christes body that is of life and of the séede of immortalitie as Cyprian writeth Wée eate life and drinke life sayth Saint Augustine We féele a presence of the Lord by Grace or in Grace sayth Chrysostome We receiue the celestiall foode that commeth from aboue saith Athanasius We receiue the propertie of the naturall coniunction and knitting together sayth Hillarius Wee receiue the nature of the flesh the blessing that giueth life in bread and Wine sayth Cyrillus And elsewhere hee sayth that with the bread and Wine we eate the vertue of Christs proper flesh life grace the propertie of the body of the onely begotten sonne of God which thing he himselfe expoundeth to be life Basilius sayth that we by the Sacrament receiue the mysticall Aduent of Christ grace and the very vertue of his very nature Ambrose saith that we receiue the Sacrament of the true body Epiphanius sayth we receiue the body or grace And Hierome sayth that wee receiue spirituall flesh which hee calleth other flesh then that which was crucified Chrisostome saith that wee receiue influence of grace and the grace of the holy Ghost Saint Augustine sayth that we receiue grace and veritie the inuisible grace and holinesse of the members of Christes body All the which sayings of the Fathers doe confirme this our faith and doctrine of the Sacrament wee granting in all things héerein vnto them and they in like manner vnto vs. And therefore the lying lyppes which both belye the Doctours as though they graunted a carnall and reall presence of Christes body naturally and corporally after the Papistes declaration and meaning and which belye vs also as though wee denied all presence of Christ and so made it but a bare signe These lying lips the Lord will destroy if they repent not and with vs beléeue and teach the trueth that the Sacrament is the foode of the Soule a matter of faith therefore spiritually and by faith to be talked of and vnderstanded which faith they want therefore they erre so grosely in that they would haue such a presence of Christ as is contrary to all the Scriptures and to our Christian Religion whereby commeth no such commoditie to the receiuer as by the Spirituall presence which wée teach and according to GODS word do affirme For we teach these benefites to bee had by the woorthy receiuing the Sacrament namely that wée abide in Christ and Christ in vs. Againe that wee attaine by it a celestiall life or a life with GOD moreouer that by Faith and in Spirite wée receiue not onely Christes body and blood but also whole Christ GOD and man Besides these wée graunt that by the woorthy receiuing of this Sacrament we receiue remission of our sinnes and confirmation of the new Testament Last of all by woorthy receiuing wée get an increase of incorporation with Christ and amongst our selues which bée his members then which things what more can be desired Alas that men consider nothing at all howe that the coupling of Christes body and blood to the Sacrament is a spirituall thing and therefore there néedes no such carnall presence as the Papistes imagine Who will deny a mans Wife to be with her Husband one body and one flesh although he be at London and shée at Yorke But the Papistes are carnall men guided by carnall reason onely or else would they knowe howe that the holy Ghost because of our infirmitie vseth metaphorically the wordes of abyding dwelling eating and drinking of Christ that the vnspeakeable coniunction of Christ with vs might something be knowen GOD open their eyes to see it And thus much for this Now to that part of the obiectiō which sayth that wee teach Christ to bee none otherwise present in the Sacrament then in his worde I would that the obiectors would well consider what a presence of Christ is in his worde I remember that saint Augustine writeth how that Christs body is receiued sometime visible and sometime inuisible The visible receite hee calleth that which is by the Sacrament the inuisible receite hee calleth that which by the exercise of our faith with our selues wee receiue And saint Herome in the third booke vpon Ecclesiastes affirmeth that wee are fed with the body of Christ and we drinke his blood not onely in mysterie but also in knowledge of holy Scripture Wherein hee plainely sheweth that the same meate is offered in the words of the Scriptures which is offered in the Sacrament so that no lesse is Christes body and blood offered by the Scriptures then by the Sacramentes Vpon the 147. Psalme he writeth also that though these wordes He that eateth my flesh and drinketh my blood may bee vnderstoode in mysterie yet he sayth it is more true to take Christs body and his blood for the worde of the Scriptures and the doctrine of God Yea vpon the same Psalme hee sayeth plainely that Christes flesh and blood is powred into our eares by hearing the worde and therefore great is the perill if we yeeld to other cogitations whylste wee heare it And therefore I trow Saint Augustine sayth that it is no lesse perill to heare GODS word negligently then so to vse the Sacrament But héere of may no man gather that therefore it néedeth not to receiue the Sacrament or to affirme that a man may as much by himselfe meditating the word in the fielde receiue Christs body as in the Church in the right vse of the Sacrament For Christ ordaineth nothing in vaine or superstitiously hee ordaineth nothing whereof wee haue not néede Although his authoritie is such that without any questioning his ordinances are to be obeyed Againe though in the field a man may receyue Christs body by faith in the meditation of the word yet deny I that a man doth ordinarily receiue Christs bodie by the onely meditation of Christs death or hearing of his word with so much sight and by such sensible assurance whereof GOD knoweth our infirmitie hath no small néed as by the receite of the Sacrament not that Christ is not so much present in his word preached as hee is in or with his Sacrament but because there are in the perception of the Sacrament more windowes open for Christ to enter into vs then by his woord preached or heard For there I meane in the word he hath an entrance into our hearts but onely by the eares through the voice and sound of the words but heere in the Sacrament he hath an entrance by all our senses

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

the Citie they which are of the Countrey Princes Prelates and people let all euery one repent depart frō that euill which he hath in hand and turne wholy to the Lord. And I do humbly beseech thy Maiestie O glorious Lord Iesus which didst come to blesse Israel turning euery one of them from their sinnes to worke nowe by thy Spirit in our hearts the same sound repentance which thy Holinesse did preach to men when thou saydest Repent for the Kingdome of God is at hand This work in vs O gracious God our Sauior Amen And now Reader I leaue thee to the reading and practising of that repentance which Bradford here teacheth FINIS To the Christian Reader Iohn Bradford wisheth the true knowledge and peace of Iesus Christ our alone and sufficient Sauiour GReat and heauy is Gods anger against vs as the most grieuous plague of the death of our late King a Prince of all that euer was sithen Christs assension into heauen in any Region peerelesse now fallen vpon vs doeth prognosticate For when Gods iudgement hath begunne with his Childe this our deare darling let other men thinke as they can I surely cannot bee perswaded otherwise but that a grieuous and bitter cuppe of Gods vengeance is ready to bee powred out for vs English men to drinke of The whelpe God hath beaten to fray the bandogge Iudgement is begunne at Gods house In Gods mercie to him-wards he is taken away that his eyes should not see the miseries which we shall feele He was too good to tary with vs so wicked so froward so peruers so obstinate so malicious so hipocritical so couetous vnclean vntrue proud and carnall a generation I will not goe about to paynt vs out in our colours All the world which neuer sawe England by hearesay seeth England God by his plagues and vengeance I feare me will paynt vs out point vs out ▪ We haue so mocked with him and his Gospell that we shall feele it is no bourding with him Of long time we haue couered our couetousnesse and carnality vnder the cloake of his Gospell so that all men shall see vs to our shame when he shall take his Gospell away and giue it to a people that will bring foorth the fruites of it then shall we appeare as we be To let his Gospell tarry with vs he cannot for we despise it contemne it are glutted with it We disdaine his Manna it is but a vile meate thinke we We would be agayne in Egypt and sit by the greasie fleshpottes to eate agayne our garlike onyons and leekes Sithens Gods Gospell came amongst vs we say nowe we had neuer plentie therefore againe let vs goe and worship the Queene of heauen Children beginne to gather stickes the fathers kindle the fire and the women make the cakes to offer to the Queene of heauen and to prouoke the Lord to anger The earth can not abide nowe the words and Sermons of Amos. The cause of all rebellion is Amos and his preaching It is Paul and his fellowes that make all out of order Summa the Gospell is nowe ●antonpripsica and catharoa tou eobou The outcast and curse of the Realme and ●o are the Preachers therefore out of the doores with them So that I say God ●annot let his Gospell tarrie with vs but must needes take it away to doe vs some pleasure therein for so shall we thinke for ● time as the Sodomitanes thought when ●ot departed from them as the old world ●hought when Noe crept into his Arke as ●he Ierusolomitanes thought when the A●ostles went thence to Peltis Then were ●hey mery then was al pastime When Mo●es was absent then went they to eating drinking and rose againe to play Then was ●ll peace all was well nothing amisse But ●las suddenly came the flood and drowned ●hem Gods wrath waxed hotte against them Then was weale away mourning and woe then was crying out wringing o● handes renting of clothes sobbing and sighing for the miseries fallen out of the which they could not scape But Oh ye● mourners criers out ye renters of clothes why mourne ye what is the cause of your miserie The Gospell is gone Gods word is little preached you are not disquieted with it Noe troubleth you not Lot is departed the Apostles are gone What now is the cause of these your miseries Will you at the length confesse it is your sinnes Nay nowe it is too late God called vpon you and you would not heare him therefore yell and crye out nowe for he will not heare you You bowed your eares from hearing of Gods law therefore your praier is execrable But to come againe to vs English men I feare me I say for our vnthankfulnes sake for our impietie and wickednesse as God hath taken away our King so will he take away his Gospell yea so we would haue it then should all be well thinke many Well if he take that away for a time perchaunce we shal be quiet but at length we shall feele the want to our woe at length he will haue at vs as at Sodome at Ierusalem and other places And now hee beginneth to brew such a brewing wherein one of vs is like to ●estroy an other and so make an open ●appe for forraine enemies to deuoure vs ●nd destroy vs. The father is against the ●nne the brother against the brother and ●orde with what conscience O bee thou ●ercifull vnto vs and in thine anger remember thy mercie suffer thy selfe to be ●treated be reconciled vnto vs nay recon●ile vs vnto thee O thou God of iustice ●udge iustly O thou sonne of God which ●amest to destroy the woorkes of Sathan ●estroy his furours now smoaking and almost set on fire in this Realme Wee haue ●nned we haue sinned and therefore art ●hou angrie O be not angrie for euer Giue ●s peace peace peace in the Lord set vs to worke against sinne against Sathan against our carnall desires and giue vs the victorie ●his way This victorie we obtaine by faith This faith is not without repentaunce as her Gentleman Vsher before her Before her I say in discerning true faith from false faith lip-faith Englishmens faith for else it springs out of true faith This Vsher then Repentance if we truely possessed we should bee certaine of true faith and so assured of the victorie ouer death hell and Sathan His woorkes then which hee hath stirred vp would quaile God would restore vs politique peace right should be right haue right Gods Gospell should tarrie with vs Religion should be cherished Superstition suppressed and so we yet something happie notwithstanding the great losse of our most gratious Liege soueraigne Lord. All these would come to passe you see if the Gentleman Vsher I speake of I meane Repentance were at Inne with vs. As if he be absent we may be certaine that Ladie Faith is absent Wherefore we can not but be vanquished of the world the flesh and

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

Thou heardest Moses crying for the Idolaters Thou heardest Lot for the Zoarites Samuel Dauid and many other for the Israelites And déere Father I onely am thine owne sonne as thou hast said in whom thou art well pleased wilt thou not heare me I haue by the space of three and thirtie yeeres done alwayes thy will I haue so humbled my selfe that I would become an abiect amongst men to obey thée Therefore déere Father if it be possible graunt my request saue mankind now without any further labour salues or plaisters But yet sayth he not as I wil but as thou wilt But Sir what heard hée Though hée sweat bloud water in making his plaister for our sore of sinne yet it framed not Twise hee cryed without comfort yea though to comfort him God sent an Angel wee yet know that this plaister was not allowed for sufficient vntill hereunto Christ Iesus was betrayed forsaken of al his Disciples forsworne of his déerely beloued bound like a Théefe belyed on buffeted whipped scourged crowned with thornes derided crucified racked nayled hanged vp betwéene two théeues cursed and rayled vpon mocked in miserie and had giuen vp the ghost then bowed downe the head of Christ that is God the Father which is the head of Christ then allowed he the plaister to bée sufficient and good for the healing of our sore which is sinne Now would God abide our breath because the stinke that is damnation or guiltinesse was taken away by the swéet sauour of the breath of this Lambe thus offered once for all So that héere déerely beloued wée as in a glasse may sée to the brusing of our blockish hard hearts Gods great iudgement and anger against sin The Lord of lords the King of kings the brightnesse of Gods glory the Sonne of God the Deareling of his Father in whom he is well pleased hangeth betwéene two théeues crying for thée and mée and for vs all My God my God why hast thou forsaken mee Oh hard hearts that wée haue which make tuttes for sinne Looke on this toote in the very heart of Christ pearced with a speare wherein thou mayst sée and reade Gods horrible anger for sinne Woe to thy hard heart that pierced it And thus much for the first part of Repentance I meane for the meanes of working contrition First vse prayer then ●ooke on Gods Law thirdly sée his curse fourthly set examples of his anger before thée and last of all set before thée the death of Christ From this and prayer cease not till thou féele some heartie sorrow for thy sinne The which when thou féelest then labour for the other part that is faith on this sort As first in Contrition I willed thée not to trust to thy frée will for the attayning of it so doe I will thée in this Faith is so farre from the reach of mans frée will that to reason it is plaine foolishnes Therefore thou must first goe to God whose gift it is thou must I say get thée to the Father of mercie whose worke it is that as he hath brought thée downe by Contrition and humbled thée so hee would giue thée faith rayse thée vp and exalt thée On this maner therefore with the Apostles and the poore man in the Gospell that cryed Lord encrease our faith Lord helpe my vnbeleefe pray thou and say O mercifull God and deare Father of our Lord Sauiour Iesus Christ in whom as thou art well pleased so hast thou commanded vs to heare him for as much as hee often biddeth vs to aske of thée and thereto promiseth that thou wilt heare vs and graunt vs that which in his name we shall aske of thée loe gracious Father I am bold to begge of thy mercie through thy Sonne Iesus Christ one sparkle of true faith and certaine perswasion of thy goodnesse loue towards me in Christ wherethrough I béeing assured of the pardon of all my sinnes by the mercies of Christ thy sonne may be thankefull to thée loue thée and serue thée in holinesse and righteousnes all the dayes of my life On this sort I say or otherwise as God shall mooue thée pray thou first of all and looke for thy request at Gods hand without any doubting though foorthwith thou féelest not the same for oftentimes wee haue things of GOD giuen vs long before we féele them as we would doe Now vnto this prayer vse thou these meanes following After prayer for faith which I would should be first secondly because the same springeth out of the hearing not of Masses Mattins Cannons Councels Doctours Decrées but out of the hearing of Gods ●oord get thée Gods woord but not that ●art which serueth specially to Contrition that is the Law but the other part which serueth specially to consolation and certaine perswasion of Gods loue towards thée that is the Gospell or publication of Gods mercie in Christ I meane the frée promises But héere thou must know that there are two kinds of promises one which is properly of the Lawe another which is properly of the Gospel In the promises of the Law wee may indéed behold Gods mercie but so that it hangeth vpon the condition of our worthines as if thou loue the Lord with all thy heart c. thou shalt find mercy This kind of promises though it declare vnto vs Gods loue which promiseth where he néedeth not yet vnto him that féeleth not Christ which is the end of the Law they are so farre from comforting that vtterly with the Law they bring man to great despaire so greatly we are corrupt for none so loueth God as hée ought to doe From these therefore get thée to the other promises of the Gospell in which we may sée such plentie and francke liberalitie of Gods goodnesse that wee can not but be much comforted though we haue very déepely sinned For these promises of the Gospell doe not hang on the condition of our worthinesse as the promises of the Law doe but they depend and hang on Gods trueth that as God is true so they cannot but be performed to all them which lay holde on them by faith I had almost said which cast thē not away by vnbeliefe Marke in them therefore two things namely that as wel they are frée promises without any condition of our worthinesse as also that they are vniuersall offered to all all I say which are not so stubburne as to kéepe still their hands whereby they should receyue this almes in their bosoms by vnbeliefe As concerning Infants and children you know I now speake not but concerning such as be of yéeres of discretion And now you looke that I should giue you a taste of these promises which are both frée and vniuersall except none but such as except themselues Well you shal haue one or two for a say In the 3. of Iohn sayth our Sauiour So God the Father loued the world that hee would giue his dearling his owne onely Sonne that all that beleeue

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