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	scripture_n	soul_n	6,785	5	5.5065	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68970	Two notable sermons. Made by that worthy martyr of Christ Maister Iohn Bradford, the one of repentance, and the other of the Lordes supper neuer before imprinted. Perused and allowed according to the Queenes Maiesties iniunction	Bradford, John, 1510?-1555.; Sampson, Thomas, 1517?-1589.	1574 (1574)	STC 3500.5; ESTC S106383	58,380	201

springs out of true faith Thys Ussher then Repentaunce if we truly possessed we should be certain of true faith and so assured of the victorie our death hell and Sathan Hys workes then which he hath styred vp would quaile God would restore vs politike peace right should be right and haue right Gods Gospell should tary with vs religion should be cherished superstition suppressed and so we yet something happy notwithstanding the great losse of our most gracious Liege soueraine lord All these would come to passe you sae if the Gentleman vssher I speake of I meane Repentance were at Inne with vs As if he be absent we may be certaine that Lady Faith is absent Wherfore we cannot but be van quished of the world the flesh and the Deuill and so wyll Sathans woorkes prosper though not in althings to blear our eles yet in that thing which he most of al desyreth Therfore to repentaunce for our selues priuately and for the Realme Church publikely euery one shuld labour to styrre vp both our selues and others This to the end that for my part I might help I haue presently put forth a sermon of Repentance which hath lien by me halfe a yeare at the least for the most part of it For the last sommer as I was abroade preaching in the countrey my chaunce was to make a Sermon of repentance the which was earnestly of diuers desired of me that I should geue it them written or els put it forth in print The which thing to graunt as I could not for I had not written it so I told them that had so earnestly desired it But when no nay would serue but I must promise them to write it as I could I consented to ther request that they should haue it at my leasure This leasure I prolonged so long that as I weene offended them so did I please my selfe as one more glad to reade other mens wrytinges then in such sort to publish mine own for other men to reade not that I woulde others not to profyt by me but that I knowing how sclender my score is would be loth for the enemies to haue iust occasion of euyll speakyng and wresting that which simply is spoken But when I considered this present time to occasion men now to looke vpon althinges in such sorte as might moue them to godlines rather then to any curious questioning I for the satisfying of my promise and profyting of the simple ignoraunt and rude haue now caused this Sermon to be printed the which I besech God for his Christes sake to vse as a meane whereby of his mercy it may please him to worke in me and many others true hartye repentaunce for our sinnes to the glory of his name Thus fare thou well in the Lord The x● of July 1553. ¶ A fruitfull Sermon of Repentaunce made by the constant Martyr of Christ M. Iohn Bradford 1553. THe lyfe wee haue at thys present is the gift of God in whom we lyue moue and are and therefore he is called Iehoua For the which lyfe as we should be thankfull so we may not in any wyse vse it after our own fantasy but to the ende for the which it is geuē and lent vs that is to the setting forth of Gods praise and glory by repentaunce cōuersion and obedience to his good wyl and holy lawes whereunto hys long suffering doth as it were euen draw vs if our harts by impenitency were not hard euen And therfore our life in the scripture is called a walking for that as the body dayly drawech more and more neare hys ende that is the earth euen so our soule draweth dayly more and more neare vnto death that is saluation or damnation heauen or hell Of which thing in that wee are most careles and very fooles for we alas are the same to day we were yesterday and not better or nearer to God hut rather nearer to hell Sathan and perdition beyng couetous idle carnal secure negligent proud c. I thinke my labour cannot bee better bestowed then with the Baptist Christ Iesus and hys Apostels to harpe on this string which of all other is most necessary and that in these daies most speciallye What stryng is that sayth one Forsoth brother the string of Repentance the which Christ our Sauiour did vse first in his ministery and as his Minister at this present I wil vse vnto you al Repent for the kingdome of heauen is at hand This sentence thus pronounced preached by our Sauiour Iesus Christ as it doth cōmaūd vs to repent so to the doing of the same it showeth vs a sufficient cause to styrre vs vp thereunto namely for that the kingdome of heauen which is a kingdome of all ioy peace ritches power and pleasure is at hand to all such as do 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 vnto hel fyre by folowing the kingdome of Sathan which now is coloured vnder the vaine pleasures of this life foolishnes of the flesh most subtelly to your vtter vndoing and destruction behold anō ma●ke well what I say vnto you The kingdom of heauen that is an other maner of ioy and felicitie honour and ritches power and pleasure then you now perceyue or enioy is euen at hand and at your backes as if you wyll turne againe that is repent you you shall most truly and pleasauntly feele see inherit Turne again therfore I say that is Repent for this ioy I speake of euē the kingdome of heauen is at hand Here we may note first the corruption of our nature in that to this cōmaundement Repent you he addeth a cause for the kingdom of heauen is at hand For by reason of the corruption and sturdines of our nature God vnto all his commaundements commonly eithrr addeth some promise to prouoke vs to obedience or els some such sufficient cause as cannot but tickle vs vp to harty inbouryng for the doing of the same as here to the commaundement of doing penance he addeth this aetiologe or cause saying For the kingdome of heanen is at hand Againe in that he ioyneth to the commaundement the cause saying For the kingdome of heauen is at haud we may learne that of the kiugdome of heauen none to whō the ministery of preaching doth appertain can be partaker but such as repent do penance Therfore dearely beloued if you regard the kingdome of heauen in that you cānot enter therin except you repent I besech you all of euery estate as you wold your own weale to repent and do penance The which thing that ye may do I wyll do my best now to helpe you by Gods grace But first because we cānot wel tell what repentance is through ignorance and for lacke of knowledge and false teaching I wyll to begin withal shew you what repentance is

so hard that thorow these we yet fele not harty sorow for our syns let vs fourthly set before vs examples past and present old new that therby the holy spirite may be effectual to worke in his time thys worke of sorowing for our syn Looke vpon Gods anger for syn in Adam and Eue for eating a peece of an apple Wer not they the dearest creatures of God cast out of Paradise Were not they subiect to mortalitye trauail labour c Was not the earth accursed for their syns Do not we all men in labour women in traueling with child all in death mortality miserye euen in this life feele the same And was God so angry for their syn and he being the same God wyl he say nothing to vs for ours alas much more horrible then the eatyng once of one peece of an apple In the tyme of Noe and Lot God destroyed the whole world with water and the cities of So doma and Gomorrha Seboim Adamah with ●ire and brimstone from heauen for their sins namely for their whooredomes pryde ydlenes vnmercyfulnes to the poore tirāny c. In which wrath of God euen the very Babes Birdes foules fishes heroes trees and gras perished think we that nothing wil be spoken to vs much worse more abominable then they For al men may see if they wyll that the whoredomes pryde vnmercifulnes tyranny c. of England far passeth in this age any age that euer was before Lots wife looking backe was turned into a salt stone and wyl our looking backe again yea our runing backe againe to our wickednes do vs no hurt If we wer not already more blnid then beetels we would blush Pharae his hart was hardened so that no myracle coulde conuert him if ours were anye thing soft wee would begyn to sob Of sixe hundred thousand men alonely but twaine entred into the land of promise bicause they had ten times sinned against the Lord as he him selfe sayth and trow we that God wil not swear in his wrath that we shall neuer enter into his rest whych haue synned so many ten times as we haue toes fingers yea heares of our heades and beardes I feare me and yet we passe not The man that sware he that gathered styckes on the Saboth day were stoned to death but we think our swearing is no syn our bidding rioting yea whore-hunting on the Saboth day pleaseth god or els we would something amend our maners Helias negligence in correcting his sonnes nypped his necke in two but ours which pamper vp our children lyke puppets wyll put vs to no plounge Helias sonnes for disobeying their Fathers admonition brought ouer them Gods vengeance and will our stubburnes do nothing Saules malyce to Dauid Acabs displeasure against Naboth brought their bloud to the groūd for Dogs to eate yea their children were hanged vp and slaine for this geare but we continue in malice enuye and murther as though wee were able to wage warre with the Lord. Dauids adultery with Bethsa be was visited on the child born on Dauids daughter defiled by her brother and on his children one staying an other his wiues defiled by his own sonne on him selfe driuen out of his Realme in his old age and otherwyse also although he must hartely repented his synne but we are more dere vnto God thē Dauid which yet was a man after Gods own hart or els wee coulde not but tr●●ble and begyn to repent The ritch gluttons gay paunch fylling what did it It brought him to hel haue we a plackard that God wyl do nothing to vs Achams subtyl theft prouoked Gods anger aganist all Israell and one subtiltie yea open extortion is so fyne and politicke that God cannot espy it Eiezi his couetousnes brought it not the leprosy vpon him on all his see●e Iudas also hanged himselfe But the couetousnes of England is of an other cloth and colour Wel if it were so the same Tayler wyll cut it accordingly Anania and Saphira by lying linked to them sodaine death but ours now prolongeth out life the longer to last in eternall death The false witnesses of the two Iudges against Susanna lyghted on their owne pates and so wyll ours do at length But what go I about to auouch auncient examples where dayly experience doth teach The sweat the other yeare the stormes the winter folowing wyll vs to way them in the same ballances The hanging and killing of men them selues which are alas to ryfe in all places require vs to register them in the same roles At the least in Children Infantes and such lyke which yet cannot vtter syn by word or dede we see Gods anger against synne in punishing them by syckenes death my shape or otherwise so plainly that we cannot but grone and groont agayne in that we haue ●ushed out this geare more aboundantly in word and deede And here with me a litle looke on Gods anger yet so fresh that we cannot but smell it although we stop our noses neuer so much I pray God we smell it not more fresh hereafter I mene it forsoth for I know you looke for it in out deare late soueraygne Lord the kings Maiesty You al know he was but a child in yeares defiled he was not with notorious offences Defiled quoth he nay rather adorned wyth so manye goodly giftes wonderfull qualities as neuer Prince was from the begynning of the worlde Should I speake of hys wysedome of hys ripenes in iudgement of his learning of his godly zeale heroycall hart fatherly care for hys Commons nurcely solicitude for religion c. Nay so many thinges are to be spoken in commendation of Gods exceding graces in this child that as Salust writeth of Carthage I had rather speake nothing then to little in that to much is to lyttle this gift God gaue vnto vs English men before all nations vnder the sunne that of his exceding loue towardes vs But alas and welaway for our vnthankfulnes sake for our sins sake for our carnality and prophane liuing Gods anger hath touched not onely the body but also the minde of our Kyng by a long sycknes and at length hath taken him away by death death cruell death fearefull death Oh if Gods iudgemēt be begun on him which as he was the chefest so I thinke the holyest and godlyeft in the Realme of England alas what wil it be on vs whose syns are ouergrowen so our heades that they are climed vp into heauen I pray you my good brethren know that Gods anger for our syn towardes vs cannot but be great yea to fell in that we see it was so great that our good King could not beare it What followed to Iewry after the death of Iosias God saue England geue vs repentances my hart wil not suffer me to cary longer herein I trow thys wyll thrust out some teares of repeutance If therefore to praier for Gods feare

of the obiection which sayth that we teache Christ to be none otherwyse present in the Sacrament then in his word I would that the obiectors would wel consider what a presēce of Christ is in his word I remember that sayut Augustine writeth how that Christes body is receiued sometime visibly and sometime inuisibly The visible receypt hee calleth that whych is by the Sacrament the inuisible receypt hee calleth that which by the exercise of our fayth with ourselues we receiue And S. Hierom in the third booke vpon Ecclesiastes affirmeth that we are fed with the body of Christ and we drinke his bloud not onely in mysterye but also in knowledge of bolye scripture Wherein he playnlye 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 bodye and bloud offered by the scriptures then by the Sacramentes Upon the 147. Psalme he writeth also that though these wordes He that careth my flesh and drinketh my bloud may be vnderstand in mistery yet he saith it is more true to take Christes body and his bloud for the word of the scriptures and the doctrine of god Yea vpon the same Psalme he sayth playnly that Christes flesh bloud is poured into our eares by hearing the word and therefore great is the perill if we yeld to other cogitations whilest we hear it And therfore I trow S. Augustine saith that it is no les peryll to heare Gods word negligently then so to vse the sacrament But hereof may no man gather that therefore it needeth not to receiue the Sacrament or to affirme that a man maye as much by himselfe mediating the word in the field receiue Christs body as in the Church in the right vse of the Sacrament For Christ ordayneth nothing in vayne or superfluously he ordayneth nothing wherof we haue not nede Although his authoritye is such that without anye questonyng hys ordinances are to be obeyed Agayne though in the fielde a man may receiue Christes body by faith in the meditation of the word yet deny I that a mā doth ordinarely receyue Christes body by the onely meditation of Christes death or hearing of hys word with so much sight and by such sensible assurance whereof God knoweth our infirmity hath no small neede as by the receipt of the sacrament not that Christ is not so muche present in hys woord preached as he is in or with his sacrament but because there are in the perception of the Sacrament more wyndowes open for Christ to enter into vs then by hys woord preached or heard For there I meane in the word he har● an entraunce into out harts but onely by the eares through the voyce and sound of the wordes but here in the Sacrament he hath an enterance by all our senses by our eyes by our nose by our taste by our handling also And therefore the Sacrament full well may be called seeable sensible tastable touchable wordes As therfore when many windowes be opened in an house the more lyght may come in then when ther is but one opened euen so by the perception of the Sacraments a chrystian mās conscience hath more helpe to receiue Christ then simply by the word preached heard or meditated And therfore he thinketh the Apostle ful wel calleth the sacramentes obsignations or sealings of Gods promise Reade Roma the. 4. of Circumcision And thus much for the aunswer to the obiectiōn aforesayd Now to returne from whence we came namely to the consideration of the second thing what the Sacrament is I haue told you that it is not simply bread wyne but rather Christes body so called of Christ and so to be called and estemed of vs But here let vs marke what body what bloud Christ called it The Papistes styll babble Thys is my body This is my bloud but what body it is what bloud it is they shewe not Looke therefore my dearly beloued on Christes own woordes and you shall see that Christ calleth it his body broken ▪ and hys bloud shed Marke I say that Christ calleth it his body which is broken hys bloud which is shed presently and not which was broken or shal be broken which was shed or shall be shed as the Greeke textes doo plainl● shew therby teachyng vs that as God woulde haue the Passeouer called not which was the Passeourr or whych shall be the Passeouer but playnlye the Passeouer to the end that in the vse of it the passyng ouer of the striking Angell should be set before their eyes as present so in the celebration of the Lords supper the verye Passion of Christ should bee as present beholde a with the eyes of fayth For which end Christ our Sauiour did specially institute this Supper saying Do ye this in remembrance of me or as Paule sayth Shew you thr Lordes death tyll he come The Supper of the Lord then is not simply Christes body and bloud but Christes body broken and hys bloud shed Wherefore broken Wherfore shed Forseth that tencheth Christ himselfe saying Broken for you Shed for your syns and for the syns of many Here now then we haue occasion in the vse of the Sacrament to call to mynd the greatnes and greuousnes of syn which could not be taken away by any other meanes then by the sheding of the most precious bloud and breaking of the most pure bodye of the onely begotten Sonne of God Iesus Christ by whom all things were made all thinges are ruled gouerned c. Who considering this geare shall not be touched to repent Who in receipt of this Sacrament thinking that Christ sayth to him Take eate this is my body wyich is broken for thee This is my bloud which is shed for thy syns can but tremble at the greevousnes of his sins for the which such a price was payd If there were no plague at al els to admonish man of syn how greuous a thing it is in Gods sight surely that one were enough But alas how are our hartes bewitched through Sathans subtilties the custome of syn that we make syn a thing of nothing God open our eyes in tyme and geue vs repentance which we see this Sacrament doth as it were enforce vs vnto in the reuerence and true vse of the same Againe in hearing that thys which we take and eate is Christes body broken for our syns his bloud shed for our iniquities me are occasioned to call to mynd the infinite greatnes of Gods mercy and truth and of Christes loue towardes vs For what a mercy is this that God would for man beyng lost through hys wylfull sinnes be content yea desirous to geue hys owne onelye sonne The image of his substaunce the brightnes of his glory being in his own bosome to be made man for vs that we mē by him might be as it were made Gods What a mercy is this that God the Father should so tender vs that hee