Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	earth_n	soul_n	6,637	5	5.0980	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16596	A double summons the one, to vnfained repentance. The other, to the worthie receiuing of the Lords Supper. Deliuered in two notable sermons: made, by that worthy martyr of Christ, Iohn Bradford: who suffered in Smith-field An[n]o. Domini. 1555.; Two notable sermons	Bradford, John, 1510?-1555.; Sampson, Thomas, 1517?-1589.	1617 (1617)	STC 3503; ESTC S116484	55,784	167

all such notable things as either he did see or heare each day that passed But whatsoeuer he did heare or see he did so pen it that a man might see in that booke the signes of his smitten heart For if hee did heare or see any good in any man by that he found and noted the want thereof in himselfe and added a short prayer crauing mercy and grace to amend If hee did heare or see any plague or misery hee noted it as a thing procured by his owne sinnes and still added Domine miserere mei Lord haue mercy vpon me He vsed in the same booke to note such euill thoughts as did rise in him as of enuying the good of other men thoughts of vnthankfulnesse of not confidering God in his workes of hardnes of heart when he did see other moued and affected And thus he made to himselfe and of himselfe a booke of daily practises of repentance Besides this they which familiarly kept company with him might see how he vsed to fall often into a sudden and deepe meditation in which hee would sit with fixed countenance and spirit moued yet speaking nothing a good space And sometimes in this silent sitting plēty of tears should trickle downe his cheeks Sometime he would sit in it and come out of it with a smiling countenance Oftentimes haue I sate at dinner and supper with him in the house of that godly harbourer of many Preachers and seruants of the Lord Iesus I meane M. Elsyng when either by occasion of talke had or of some view of Gods benefits present or some inward cogitation and thought of his owne he hath fallen into these deepe cogitations and afterward he would tell me of them that I did perceiue that somtimes his teares trickled out of his eyes as well for ioy as for sorrow Neither was hee onely such a practiser of repentance in himselfe but a continuall prouoker of others thereunto not onely in publike preaching but also in priuate conference and company for in all companies where he came hee would freely reproue any sin and misbehauiour which appeared in any person especially swearers filthy talkers and popish praters and this hee did with such a diuine grace and christian maiestie that euer he stopped the mouthes of the gaine-sayers for be spake with power and yet so sweetly that they might see their euill to be euill and vnderstand that it was good indeede to the which hee laboured to draw them in God To be short as his life was such was his death for at his death as the History witnesseth when the flames of fire did fly about his eares in Smithfield his last speech publikely noted heard was this Repent England Thus was our Bradford a Preacher and an example of that repentance which he preached As Ionas preached to Niniue and yet doth hee preach repentance and surely England hath now much more cause to repent then it had when Bradford liued for all states and sorts of persons in England are now more corrupt then they were then Let therefore now Bradfords Sermon his life his death moue thee O England to repent I wish and warne that as in Niniue so in England all from the highest to the lowest doe vnfainedly repent The Court the Church the Citie the Countrey Princes Prelates and people let all and euery one repent and depart from that euill which he hath in hand and turne wholly to the Lord. And I do humbly beseech thy Maiesty O glorious Lord Iesus to worke now by thy Spirit in our hearts the same sound repentance which thy holinesse did first preach to men when thou saydest Repent for the Kingdome of God is at hand This worke in vs O gracious God our Sauiour AMEN A FRVITFVL Sermon of Repentance made by the constant Martyr of Christ Mr. Iohn Bradford 1553. MAT. 4.17 Amend your liues for the Kingdome of Heauen is at hand THe life we haue at this present is the gifte of God in whom we liue moue and are and therefore hee is called IEHOVA For the which life as wée should he thankfull so may we not in any wise vse it after our corrupt fantasies but to the end for which it is giuen and lent vs that is to the setting forth of Gods praise and glory by repentance conuersion and obedience to his good will and holy lawes whereunto his long suffering doth as it were euen draw vs if our hearts by impenitency were no hardened And therefore our life in the Scripture is called a walking for that as the body daily draweth more and more néere his end that is the earth euen so our soule draweth daily more and more néere vnto death that is saluation or damnation heauen or hell Of which thing in that we are most carelesse and very fooles for we alas are the same to day we were yesterday and not better or nearer to God but rather nearer to hell Sathan and perdition being couetous idle carnal secure negligent proud c. I think my labour cannot be better bestowed then with the Baptist Christ Iesus and his Apostles to harpe on this string which of al other is most necessary and that in these dayes most specially What string is that saith one Forsooth brother the string of repentance the which Christ our Sauiour did vse first in his Minestery and as his Minister at this present I will vse vnto you all Mat. 4.17 Repent for the Kingdome of heauen is at hand This sentence thus pronounced and preached by our Sauiour Iesus Christ as it doth command vs to repent so to the doing of the same it sheweth vs a sufficient cause to stirre vs vp thereunto namely for that The kingdome of Heauen which is a kingdome of all ioy peace riches power and pleasure is at hand to all such as doe so that is as do repent So that the meaning hereof is as though our Sauiour might thus speake presently Syrs for that I see you all walking the wrong way euen to Sathan and vnto hell fire by following the kingdome of Sathan which now is coloured vnder the vaine pleasures of this life and foolishnesse of the flesh most subtilly to your vtter vndoing and destruction behold and marke well what I say vnto you The Kingdome of Heauen that is an other manner of ioy and felicitie honour and riches power and pleasure then you now perceiue of enioy is euen at hand and at your backes and if you will turne againe that is Repent you you shall most truly and pleasantly feele see and inherite Turne againe therefore I say that is Repent for this ioy I speake of euen The Kingdome of Heauen is at hand Here we may note first the corruption of our nature in that to this commandement Repent you he addeth a cause For the Kingdome of Heauen is at hand For by reason of the corruption sturdines of our nature God vnto all his commandements commonly either addeth some promise to prouoke vs to

Fatherly care for his Commons Nurcely solicitude for Religion c. Nay so many things are to be spoken in commendation of Gods exceeding graces in this Child that as Salust writeth of Carthage I had rather speake nothing then too little in that too much is too little This gift God gaue vnto vs English men before all nations vnder the Sunne and that of his exceeding loue towards vs. But alas alas for our vnthankfulnes sake for our sins sake for our carnality and prophane liuing Gods anger hath touched not only the body b●● also the mind of our King by a long sicknesse and at length hath taken him away by death death cruell death fearefull death O if Gods iudgement be begun on him which as he was the chiefest so I thinke the holiest and godlyest in the Realme of England alas what will it be on vs whose sinnes haue ouergrowen so our heads that they are climed vp to heauen I pray you my good brethren know that Gods anger towards vs for our sins cannot but be great yea too fell in that we sée it was so great that our good King could not beare it What befell Iewry after the death of Iosias Lord saue England and giue vs repentance my heart will not suffer me to tarry longer herein I hope this will cause some repentance If therefore the prayer for Gods feare the looking in Gods glasse and the tag thereto will not burst open the blockish heart yet hope I that the repetition of these examples especially of our late King and this troublesom time will moue some teares out of thine heart if thou wilt pray for Gods Spirit accordingly For who art thou thinke alwaies with thy selfe that God should spare thée more then them whose examples thou hast heard What friends hast thou Were not of these Kings Prophets Apostles learned and come of holy Stockes I deceiue my selfe thinke thou with thy selfe if I beléeue that God being the same God that he was will spare me whose wickednesse is no lesse but much more then some of theirs Hee hateth sinne now as much as euer hee did The longer he spareth the greater vengeance will fall the deeper he draweth his Bow the sorer will his shaft pierce But if yet thy heart be so hardened that all this will not moue thee then surely art thou in a very euill estate and remedy now I know none What sayd I none Know I none Yes there is one which is suresby as they say to serue if any thing will serue You looke to know what this is Forsooth the Passion and Death of IESVS CHRIST You know the cause why CHRIST became man and suffered as hee suffered was the sinnes of his people that hee might saue them from the same Consider the greatnesse of the sore I meane sin by the greatnesse of the Chyrurgion and the salue Who was the Chyrurgion no Angel no Saint no Archangel no power no creature in heauen nor in earth but onely he by whom all things were made all things are ruled also euen Gods own Deareling and only beloued Son becomming man Oh what a great thing is this that could not be done by the Angels Archangels Potentates Powers or all the creatures of God without his owne Sonne who of necessity must come downe from heauen to take our nature become man Here haue ye the Shyrurgion great was the cure that this mighty Lord tooke in hand Now what was the salue Certainly of an inestimable valew and of many compositions I cannot recite al but rather must leaue it to your hearty consiberations Thirty-three yeares was he curing our sore Hee sought it earnestly by fasting watching praying c. The same night that he was betrayed I read how busie he was about a plaister in the Garden when he lying flat on the ground praying with teares and that of bloud not a few but so many as did flow downe on the ground againe crying on this sort Father sayth he if it bee possible let this Cup depart from me That is If it be possible that else the sinnes of mankind can be taken away grant that it may be so Thou heardest Moses crying for the Idolaters Thou heardest Lot for the Zoarites Samuel Dauid and many other for the Israelites And deere Father I onely am thine owne Sonne as thou hast sayd in whom thou art well pleased wilt thou not heare me I haue by the space of thirty-three yeares done alwaies thy Will I haue so humbled my selfe that I would become an abiect amongst men to obey thee Therfore deere Father if it be possible grant my request saue mankind now without any further labour salues or plasters But yet sayth he not as I will but as thou wilt But Syr what heard he Though he sweat bloud and water in making his plaister for our sore of sinne yet it framed not Twice he cryed without comfort yea though to comfort him God sent an Angell wee know that yet this plaister was not allowed for sufficient vntill hereunto Christ Iesus was betrayed forsaken of all his Disciples forsworne of his dearely beloued bound like a Thiefe belyed on buffeted whipped scourged crowned with thorns crucified racked nailed hanged vp betweene two theeues cursed and railed vpon mocked in misery and had giuen vp the gho●t then bowed downe the head of Christ that is God the Father which is the head of Christ then allowed he the plaister to bee 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 sweet sauor of the breath of this LAMBE thus offered once for all So that here dearely beloued we as in a glasse may see to the brusing of our blockish hard hearts Gods great iudgement and anger against sin Gen. 6. Gen. 19. The Lord of lords the King of kings the brightnesse of Gods glory the Son of God the Deareling of his Father in whom he is well pleased hangeth between two theeues crying for thes me and for vs all My God my God why hast thou forsaken mee Oh hard hearts that we haue who delight in sin Look on this see the very hart of Christ pierced with a speare wherein thou maist see reade Gods anger for sin 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 looke on Gods Lawe thirdly Gen. 19. see his curse fourthly set examples of his anger before thee and last of all set before thee the precious death of our Lord and Sauiour Iesus Christ From this and prayer cease not til thou feele some hearty sorrow for thy sinne The which when thou feelest then labour for the other part that is faith on this sort As first in Contrition I willed thee not to trust to thy free will for the attaining of it so doe I will thee

the Sacrament wee granting in all things héerein vnto them and they in like manner vnto vs. And therefore the lying lippes which both belye the Doctors as thogh they granted a carnall and reall presence of Christs body naturally and corporally after the Papists declaration and meaning and which belie vs also as though we 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 beleeue and teach the truth that the Sacrament is the foode of the Soule a matter of faith and therefore spiritually and by faith to be talked of and vnderstanded which faith they want and therfore they erre so grossely 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 commodity to the receiuer as by the Spirituall presence which wee teach and according to Gods word doe affirme For wee teach these benefits to be had by the worthy receiuing the Sacrament namely that wee abide in Christ and Christ in vs. Againe that we obtaine by it a celestiall life or a life with God moreouer that by Faith and in Spirit wee receiue not onely Christs body and blood but also whole Christ God and man Besides these we grant that by the worthy receiuing of this Sacrament we receiue remission of our sinnes and confirmation of the new Testament Last of all by worthy receiuing wee get all increase of incorporation with Christ and amongst our selues which be his members then which things what more can be desired Alas that men consider nothing at all how that the coupling of CHRISTS body and blood to the Sacrament is a spirituall thing and therefore there néeds no such carnall presence as the Papists imagine Who will deny a mans Wife to be with her Husband one body and one flesh although he be at London and shee at Yorke But the Papists are carnall men guided by carnall reason onely or else would they know how that the holy Ghost because of our infirmitie vseth metaphorically the words of abiding dwelling eating and drinking of Christ that the vnspeakeable coniunction of Christ with vs might something bee knowne God open their eyes to see it And thus much for this Now to that part of the obiection which sayth that wee teach CHRIST to bee no otherwise present in the Sacrament then in his word I would that the Obiectors would well consider what a presence of CHRIST is in his word I remember that Saint Augustine writeth how that Christs body is receiued sometime visible and sometime inuisible The visible receit he calleth that which is by the Sacrament the inuisible receite hee calleth that which by the exercise of our faith with our selues we receiue And saint Hierom in the third booke vpon Ecclesiastes affirmeth that we are fed with the body of Christ and we drinke his blood not only in mystery but also in knowledg of Scripture Wherin he plainly sheweth that the same meat is offered in the words of the Scriptures which is offered in the Sacrament so that no lesse is Christs body and bloud offered by the Scriptures then by the Sacraments Vpon the 147. Psalme hee writeth also that though these words He that eateth my flesh and drinketh my blood may bee vnderstood in mysterie yet he saith it is more true to take Christs body and his blood for the word of the Scriptures and the doctrine of God Yea vpon the same Psalme he saith plainely that Christs flesh and bloud is powred into our eares by hearing the word and therfore great is the perill if we yeeld to other cogitations whilst we heare it And therefore I thinke Saint Augustine saith that it is no lesse perill to heare Gods word negligently then so to vse the Sacrament But hereof 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 field receiue Christs body as in the Church in the right vse of the Sacrament For Christ ordainth nothing in vaine or superstitiously hee ordaineth nothing whereof wee haue not neede Although his authority is such that without any questioning his ordinances are to be obeyed Againe though in the field a man may receiue Christs body by Faith in the meditation of the word yet deny I that a man doth ordinarily receiue Christs body by the only 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 need as by the receit 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 word 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 heerein the Sacrament he hath an entrance by all our senses by our eyes by our nose by our taste and by our handling also And therefore the Sacrament full well may be called seeable sensible tasteable and touchable words As therefore when many windowes be opened in an house the more light may come in then when there 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 word preached heard or meditated And therefore mee thinketh the Apostle full well calleth the Sacraments obsignations or sealings of Gods promise Read Romans the fourth of Circumcision And thus much for the answere of the obiection aforesayd Now to returne from whence wee 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 esteemed of vs. But heere let vs marke what body and what blood Christ called it Christs presence in the Supper 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 Christs owne words and you shall see that CHRIST calleth it his body broken and his blood shedde Marke I say tha Christ calleth it his body which is broken his blood which is shed presently and not which was broken or shall be broken which was shed or shall be shed as the Greeke Texts do plainely shew thereby teaching vs that as God would haue the Passeouer called not which was the Passeouer or 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