Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	blood_n	body_n	wine_n	4,504	5	8.0226	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03620	Certeine comfortable expositions of the constant martyr of Christ, M. Iohn Hooper, Bishop of Glocester and Worcester written in the time of his tribulation and imprisonment, vpon the XXIII. LXII. LXXIII. and LXXVII. Psalmes of the prophet Dauid.	Hooper, John, d. 1555.; Bull, Henry, d. 1575?; A. F., fl. 1580.; Hooper, John, d. 1555. Exposition upon the. 23. psalme of David.	1580 (1580)	STC 13743; ESTC S104196	167,330	255

be that sée the inward light and profite thereof Of this is learned what the cause is that Christians beare the name of Christ and yet be not Christes in déede for because a great many be contented with the name and few do vnderstand what the name truly and verily conteineth in it And as there is in the Scripture this double brightnesse whereof the one lyeth in the letter and many sée what it meaneth by the externall word and the other lieth in the meaning of the letter and is perceiued onely by such as haue the spirit of God so is there two kindes and sortes of darkenesse and obscuritie in the Scripture the one in the letter and the other in the sense and taking of the letter The outward obscuritie is to be séen in such as contemne the word of God and wil not read it nor heare it As the Turkes and heathen and also the common sort that beare the name of Christe be christened in Christes name and outwardly be taken to be very Christians in déede and yet they know not so much as the letter of Christs lawes that prescribeth them what they should doe and what they should not doe And this obscuritie is a brutish beastly and externall darkenesse The other is obscuritie or darkenesse inwardly in the text For although the letter be well knowne and the sound thereof séemeth to be plaine yet the sense is not so common nor so manifest as the letter soundeth Wherevppon S. Paule bindeth all men in the vnderstanding of the letter vnto the Analogie and proportion of faith that no one place be taken contrarie to many places Whereof was gathered the abridgement of our common Créede accepted at all times and of all Christian men for an infallible trueth so that whosoeuer beléeued it was accompted a good Christian man And of this obscuritie of the Scripture in the sense and spirite is risen this troublesome contention about transubstantiation of bread and wine in the sacrament of Christes bodie and bloud For the vngodly sort would haue no substance of bread and wine to remaine in the Sacrament and yet a corporall presence of bodie and bloud contrarie not onely to the articles of our faith that telleth vs he is in heauen and shall abide there vntil he come to iudge the quick and the dead but also contrarie to many other places of the scripture And this is no new thing to haue and record the text and letter of the Scripture and yet lack the effect and the very consolation of the Scripture in déede For here in these two verses the Prophet Asaph doth record and remember Gods doings mercifully in time past and yet taketh no more consolation thereof then he findeth in the barke of the letter or in the rehearsall of the histories And the same he doth of his owne Psalmes and Hymnes wherof he maketh mention and yet by the same meane his spirite is brought into no further considerations of Gods trueth then it was before with much heauinesse and sorrow as the verses following do declare So that in the affliction of the spirit he could repeate and cal to his remembrance the truth how God had delt mercifully with his forefathers but felt not at that present the like mercie of God towardes himselfe neither could he sée nor féele for his consolation the ease and succour of Gods promises which he saw in others as all the electes of God at lengthe shall doubtlesse féele As it is said by the Prophet Sicut audiuimus sic vidimus As we haue heard so haue wee seene and at length as the Psalme saith he felt him selfe Whether he wrote the Psalme of his own sorrowes and troubles or of the sorrows and troubles of the Israelits it maketh no matter let euery man in that case vse his owne iudgment so that he mark the doctrine of the Psalme There is to be noted of these verses also this doctrine that what soeuer trouble y e spirit was brought vnto whatsoeuer watch had taken his eyes what soeuer vehemencie of disease had taken his speach from him yet vnder all these crosses he cursed not God nor grudged against his plagues but as a man contented gaue himselfe to record and to call to memorie how God was wont to be vnto men afflicted and tooke accompt how in times past he had spent his yeares and found that he had made certeine Psalmes or Hymnes to the glorie of God and to the praise of his holy name Of the which we learne not onely patience in the time of trouble and persequution but also how to spend our youth and transitorie life in doing or making some thinges that may be recordes and remembrances when we be gonne that we liued here to serue God and not to serue our selues And it is a great helpe and no small consolation for a man that is in trouble heauines to thinke that he in his life before sought the glorie of God that testimonie of conscience is more worth in the time of trouble then all other mens déedes for him Not in that his séeking Gods glorie setting foorth of the same can be his gage and raunsome before God but because it is a very testimonie that God once loued him and gaue him of his blessed spirite to indite something to Gods praise and honour And as godly Psalmes and vertuous Hymnes be testimonies of a vertuous spirite so be wanton and adulterous ballads records of a vicious and sinnefull spirite And as the remembrance of good vertuous workes in the time of sicknes and trouble be ioyful and comfortable so is the remembrance of wicked doinges sorrowful and painefull We be therefore taught by this Prophete to be circumspect and warie how we accumulate heape vppon our soules infidelitie and the wicked workes thereof for as they be the only cause of trouble so do they not onely worke trouble but also increase trou and augment the heauinesse of the spirit and paines of the body as is declared meruellously by the graue and profound sentences following Wherein he declareth what it was that his spirite searched so diligently for It was this 7 Will the Lord absent himselfe for euer and wil he be no more intreated 8 Is his mercie cleane gone for euer And is his promise come vtterly to an end for euermore 9 Hath God forgotten to be gratious And will he shutt vp his louing kindnesse in displeasure 10 And I said It is mine owne weakenes but the right hand of God can chaunge these thinges These verses declare what mindes and cogitations do happen to men that be in sicknes or trouble and how gréeuous they be vnto the patient Out of these verses first we sée a common rehearsall of the great terrour and feare of the féeling of Gods displeasure and anger towards the wofull spirite for sinne The first meditation of the sinnefull spirite was this Will the Lord absent