Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	grace_n	life_n	reign_v	4,565	5	9.3210	5	false

Text snippets containing the quad

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

whom he loueth he loueth to the end So that now where aboundance of sinne hath beene in thee the more is the aboundance of grace But to what end Forsooth that as sinne hath raigned to death as thou séeest to the killing of Gods Sonne so now Grace must raigne to Life to the honouring of Gods Sonne who is now aliue and can not die any more So that they which by faith féele this cannot any more die to God but to sinne whereto they are dead and buried with Christ As Christ therefore liueth so doe they and that to God to righteousnesse and holinesse The life which they liue is In fide Filii Dei In the faith of the Sonne of God Whereby you sée that now I am slipt into that which I made the third part of penance namely newnesse of life which I could not so haue done if that it were a part of it selfe indéed as it is an effect or fruit of the second part that is of faith or trust in Gods mercie For he that beléeueth that is is certainely perswaded sinne to be such a thing that it is the cause of all miserie and of it selfe so greatly angereth God that in heauen nor in earth nothing could appease his wrath saue alonely the death and precious bloodshedding of the Sonne of GOD in whom is all the delight and pleasure of the Father hee I say that is perswaded thus of sinne the same cannot but in heart abhorre and quake to doe or say yea to thinke any thing willingly which Gods Law teacheth him to bee sinne Againe hee that beléeueth that is is certainely perswaded Gods loue to bée so much towards him that where through sinne he was lost and made a firebrand of hell the eternall father of mercy which is the omni-sufficient God néedeth nothing to vs or of any thing that we can doe to deliuer vs out of hell and to bring vs into heauen did send euen his owne most déere Sonne out of his bosome out of heauen into hell as a man would say to bring vs as I said from thence into his owne bosome and mercie wee béeing his very enemies hee I say that is thus perswaded of Gods loue towards him and of the price of his redemption by the deare bloud of the Lambe immaculate Iesus Christ the same man cannot but loue God againe and of loue doe that and heartily desire to doe better the which might please God Trow you that such a one knowing this geare by faith will willingly welter and wallow in his wilfull lusts pleasures and fantasies Will such a one as knoweth by faith Christ Iesus to haue giuen his bloud to wash him from his sinnes play the Sow to welter in his puddle of filthie sinne and vice againe Nay rather then he will be defiled againe by wilful sinning he will wash often the féet of his affections watching ouer the vice still sticking in him which as a spring continually sendeth out poyson enough to drowne and defile him if the swéete water of Christes passion in Gods sight did not wash it and his bloud satisfie the rigour of Gods iustice due for the same This bloud of Christ shed for our sinnes is so deare in the sight of him that beléeueth that he will abhorre in his heart to stampe it and tread it vnder his féete He knoweth now by his beléefe that it is too much that hitherto he hath set too little by it and is ashamed thereof Therefore for the residue of his life hée purposeth to take better héed to himselfe then before hee did Because hée séeeth by his faith the grieuousnesse of GODS anger the foulenesse of sinne the greatnesse of Gods mercie and of Christs loue towards him hée will now bee héedie to pray to GOD to giue him his grace accordingly that as with his eyes tongue hands féet c. hée hath displeased God doing his owne will euen so now with the same eyes tongue eares hands féete c. hee may displease his owne selfe and doe Gods will Willingly will he not doe that which might renew the death of the Sonne of God Hée knoweth he hath too much sinne vnwillingly in him so that thereto hee will not adde willing offences This willing and witting offending and sinning whosoeuer doth flatter himselfe therein doth euidently demonstrate and shew that hee neuer yet indéed tasted of Christ truely Hee was neuer truely perswaded or beléeued how foule a thing sinne is how grieuous a thing Gods anger is how ioyfull and precious a thing Gods mercie in Christ is how excéeding broad wide hie and déepe Christs loue is Perchance he can write prate talke and preach of this geare but yet he in part by faith neuer felt this geare For if hee did once féele this geare indéed then would he bée so farre from continuing in sinne willingly and wittingly that wholy and heartily hee would giue ouer himselfe to that which is contrary I meane anew to life renewing his youth euen as the Eagle doth For as we béeing in the seruitude of sin demonstrate our seruice by giuing ouer our members to the obeying of sinne from iniquitie to iniquitie euen so we béeing made frée from sinne by faith in Iesus Christ and endued with Gods spirit a spirit of libertie must néeds demonstrate this fréedome and libertie by giuing ouer our members to the obedience of the spirit by the which we are lead and guided from vertue to vertue and all kind of holines As the vnbeléeuers declare their vnbeléefe by the woorking of the euill spirit in them outwardly the fruits of the flesh euen so the beléeuers declare their faith by the working of Gods good spirit in them outwardly the fruits of the spirit For as the Deuill is not dead in those which are his but worketh still to their damnation so is not God dead in them which bee his but worketh still to their saluation The which working is not the cause of the one or the other béeing in any but onely a demonstration a signe a fruit of the same As the Apple is not the cause of the Apple tree but a fruit of it Thus then you sée briefly that newnes of life is not in déed a part of penance but a fruit of it a demonstration of the iustifying faith a signe of Gods good spirit possessing the heart of the penitent as the old life is a fruite of impenitencie a demonstration of a lip-faith or vnbeliefe a signe of Sathans spirit possessing the heart of the impenitent which all those be that bee not penitent For meane I know none He that is not penitent the same is impenitent hee that is not gouerned by Gods spirit the same is gouerned by Sathans spirit For all that bée Christians are gouerned with the spirit of Christ which spirit hath his fruits All other that bee not Christs are the Deuils Hee that gathereth not with Christ scattereth abroad Therefore dearely beloued I beséech you to consider this geare

of Christ with some chāge of mind into the detestation of sinne and loue of obeying the good will of God Which things doe require that inward entring into the secret parlour of our hearts of which Christ speaketh and is that smiting of the brest which is noted in the Publican Matth. 7. is the same to the which the Psalmist exhorteth those men loose in sinne Psa 4.5 Tremble ye and sinne not speak in your selues that is Enter into an accoūt with your selues When you are on your couches that is whē ye are solitary alone And be quiet or silent that is Whē ye haue thus secretly deeply considered of your case and dealing ye shal cease to thinke speak and do wickedly Without such an inward exercise of prayer our Bradford did not pray to his ful cōtentation as appeared by this He vsed in the morning to go to the cōmon praier in the Colledge where he was after that he vsed to make some praier with his Pupils in his chāber But not content with this he then repaired to his own secret praier exercise in praier by himselfe as one that had not yet prayed to his own mind for he was wōt to say to his familiars I haue praied with my Pupils but I haue not yet prayed with my selfe Let those secure mē marke this wel which pray without touch of brest as the Pharisee did so that they haue said an ordinary prayer or heare a cōmon course of praier they thinke they haue prayed wel as the terme is they haue serued God wel thogh they neuer feele sting for sin tast of groning or brokē heart nor of the sweet sauing helth of Christ thereby to be moued to offer the Sacrifice of thanksgiuing nor chāge or renuing of mind but as they came secure in sin senselesse so they doe depart without any chāge or affecting of the heart which is euē the cradle in which Sathan rocketh the sinnes of this age asleepe who thinke they do serue God in these cursory praiers made only of custome when their heart is as far from God as was the heart of the Pharise Let vs learne by Bradfords exāple to pray better that is with the heart not with the lips alone Quia Deus non vocis sed cordis auditor est as Cyprian saith ▪ that is because God is the hearer of the heart not of the voice that is to say not of the voice alone without the heart for that is but lip labour This cōscience of sin exercise in praier had Bradford cleane contrary to that cursed custome of those gracelesse mē which do ioy to make large and long accoūts of their leudnes do glory therein so feeding their delights with their liues passed as the dog returneth to smell to his cast gorge the horse to his doūg such as the Prophet Esay 39. saith They declare their sinnes as Sodom they hide them not wo be to their soules It goeth with thē as Ieremy 3.3 said Thou hast a vvhores forehead thou vvouldest not be ashamed God giue these men better grace else assuredly they shall finde woe woe to their very soules Another of his exercises was this He vsed to make vnto himselfe an Ephemeris or a Iournall in which he vsed to write all such notable things as either he did see or heare ech 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 he did heare or see any good in any man by that sight he foūd and noted the want thereof in himself and added a short praier crauing mercy grace to amend If he did heare or see any plague or misery he noted it as a thing procured by his own sins stil added Domine miserere mei Lord haue mercy vpō mee He vsed in the same booke to note such euill thoghts as did rise in him as of enuying the good of other men thoghts of vnthankfulnes of not cōsidering God in his works of hardnes vnsensiblenesse of heart when he did see other moued and affected And thus hee made to himselfe and of himselfe a booke of dayly practises of repenta● Besides this they which were familiar with him might see how he being in their cōpany vsed to fall often into a sudden deep meditation in which he would sit with fixed coūtenance spirit moued yet speaking nothing a good space And sometimes in his silent sitting plenty of teares shuld trickle down his cheeks Sometime he would sit in it come out ●f it with a smiling coūtenance Often times haue I ●tten at dinner and supper with him in the house of ●at godly harbourer of many preachers seruants of the Lord Iesus I meane M. Elsyng when eyther by occasion of talk had or of some view of Gods benefits present or some inward cogitation thought of his owne he hath fallen into these deepe cogitations he would tell me in the end such discourses of them that I did perceiue that somtimes his teares trickled out of his eyes as well for ioy as for sorrowe Neyther was he onely such a practiser of repentance in himselfe but a cōtinuall prouoker of others thereunto not only in publike preaching but also in priuate conference company for in all companies where he did come he would freely reproue any sin misbehauior which appeared in any person especially swearers filthy talkers popish praters such neuer departed out of his cōpany vnreproued this he did with such a diuine grace Christian maiesty that euer he stopped the mouthes of the gainsayers for he spake with power yet so sweetly that they might see their euil to be euil hurtfull vnto them and vnderstand that it was good in deede to the which he laboured to drawe them in God To be short as his life was such was his death His life was a practise an example prouocation to repentance At his death as the foresaid history witnesseth when he was burned in Smithfield and the flames of fire did flye about his eares his last speach publikely noted heard was this Repent England Thus was our Bradford a preacher an example of that repentance which hee did preach Ionas preached to Niniue repentance and all Niniue the King Princes people olde and young repented To England Bradford did preach and yet doeth preach repentance and surely England hath nowe much more cause to repent then it had when Bradford liued and preached repentance 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 all thy peril I wish warne that as in Niniue so in England all from the highest to the lowest do vnfainedly repent They which are of the Court they which are of the Church they which are of

Nam veniens veniet non tardabit Hee is comming and will not be long Thus haue you foure meanes which you must vse to the attayning of faith or certaine perswasion of Gods mercie towards you which is the second part of penance namely prayer the free and vniuersall promises of Gods graces the recordation of the benefits of God past and present the examples of Gods mercie Which although they might suffice yet will I put one more to them which all onely of it selfe is full sufficient I meane the death of the Sonne of God Iesus Christ which if thou set before the eyes of thy mind it will confirme thy placcard for it is the great Seale of England as they say yea of all the world for the confirmation of all patents and perpetuities of the euerlasting life whereunto we are all called If I thought these which I haue before recited were not sufficient to cōfirme your faith of Gods loue towards such as do repent I would tarie longer herein But because I haue béene both long and also I trust you haue some exercise of conscience in this daily or els you are too blame I wil but touch goe Consider with your selues what we are misers wretches enemies to God Consider what God is euen hée which hath all power maiestie might glory riches c. perfectly of himselfe needeth nothing but hath all things Consider what Christ is concerning his Godhead coequal with his Father euen hee by whom all things were made are ruled and gouerned concerning his manhood the onely Dearling of his Father in whom is all his ioy Now Sir what a loue is this that this God which néedeth nothing would giue wholy his owne selfe to thée his enemie wreaking his wrath vpon him selfe in this his Sonne as a man may say to spare thée to saue thée to winne thée to buie thée to haue thée to enioy thée for euer Because thy sinne hath separated thée from him to the end thou mightest come eftsoones into his company againe and therein remaine hee himselfe became as a man would say a sinner or rather sinne it selfe euen a malediction or curse that wée sinners wee accursed by our sinne might by his oblation or offering for our sinnes by his curse be deliuered from sinne and from malediction For by sinne hee destroyed sinne killing Death Sathan and Sinne by their owne weapons and that for thée and mee man if wee cast it not away by vnbeleefe Oh wonderfull loue of God Who euer heard of such a loue the Father of Heauen for vs his enemies to giue his owne deare Sonne Iesus Christ and that not onely to bee our Brother to dwell among vs but also to the death of the Crosse for vs Oh wonderfull loue of Christ to vs all that was content and willing to worke this feate for vs. Was there any loue like to this loue God in déede hath commended his charitie and loue to vs heerein that when wee were very enemies vnto him hee would giue his owne Sonne for vs. That wee béeing men might become as you would say Gods God would become man That wee beeing mortall might become immortall the immortall God would become mortall man That we earthly wretches might be Citizens of Heauen the Lord of Heauen would become as a man would say earthly That wee beeing accursed might be blessed God would bee accursed That wee by our father Adam beeing brought out of Paradise into the puddle of all paine might be redeemed and brought into Paradise againe God would bee our Father and an Adam thereunto That we hauing nothing might haue all things God hauing all things would haue no thing That wee beeing vassailes and slaues to all euen to Sathan the Fiend might be Lords of all and of Sathan the Lord of all would become a vassaile and a slaue to vs all and in danger of Sathan Oh loue incomprehensible Who can otherwise thinke now but if the gracious good Lorde disdayned not to giue his owne Sonne his owne hearts ioy for vs his very enemies before wée thought to begge any such thing at his hands yea before we were who I say can thinke otherwise but that with him hee will giue vs all good things If when we hated him and fled away from him he sent his Sonne to séeke vs who can thinke otherwise then that now wee louing him and lamenting because we loue him no more but that he wil for euer loue vs He that giueth the more to his enemies wil not hée giue the lesse trow you to his friends God hath giuen his owne Sonne then which thing nothing is greater to vs his enemies and wee now béeing become his friends will he deny vs faith and pardon of our sins which though they bee great yet in comparison they are nothing at all Christ Iesus would giue his owne selfe for vs when wee willed it not and will he now deny vs faith if we will it This will is his earnest that hee hath giuen vs truely to looke indéed for the thing willed And looke thou for it in déed for as he hath giuen thee to will so will he giue thée to doe Iesus Christ gaue his life for our euils and by his death he deliuered vs. O then in that hee liueth now and can not die will he forsake vs His heart bloud was not too deare for vs when we asked it not what can then bee now too deare for vs asking it Is he a changeling Is he mutable as man is Can hee repent him of his gifts Did he not foresée our falles Payd not he therefore the price Because hee saw wee should fall sore therefore would hee suffer sore Yea if his suffering had not béene enough he would yet once more come again God the Father I am sure if the death of his Sonne incarnate would not serue would himselfe and the holy Ghost also become incarnate and die for vs. This death of Christ therefore looke on as the very pledge of Gods loue towards thée whosoeuer thou art how deepe soeuer thou hast sinned See Gods hands are nayled they cannot strike thee his feete also he cannot runne from thee his armes are wide open to embrace thee his head hangs downe to kisse thee his very heart is open so that therein see toote looke spie peepe and thou shalt see nothing therein but loue loue loue loue to thee hyde thee therefore lay thy head there with the Euangelist This is the clift of the Rocke wherein Helias stood This is the pillow of downe for all aking heads Anoint thy head with this oyle let this oyntment enbaulme thy head and wash thy face Tarie thou heere and cocke sure thou art I warrant thee Say with Paul What can separate me from the loue of God Can death can pouertie sickenesse hunger or any miserie perswade thee now that God loueth thee not Nay nothing can separate thee from the loue wherewith God hath loued thee in Christ Iesus

and deceyue not your selues If you bee not Christs then pertayne you to the Deuill of which thing the fruits of the flesh doth assure you as whoredome adulterie vncleannesse wantonnesse Idolatry witchcraft enuy strife contention wrath sedition murther drunkennesse gluttony blasphemy slothfulnesse idlenesse bawdy talking slaundering c. If these Apples grow out of the Apple trées of your hearts surely surely the Deuill is at Inne with you you are his birds whom when he hath well fed he wil broache you and eate you chaw you and champe you world without end in eternall woe and miserie But I am otherwise perswaded of you all I trust you bee all Christ Iesus his people and children yea brethren and by faith As ye see your sinnes in Gods Law and tremble sigh sorrow and sob for the same euen so you sée his great mercies in his Gospell and frée promises and therefore are glad merrie and ioyfull for that you are accepted into Gods fauour haue your sins pardoned and are endued with the good spirit of God euen the seale and signe Manuel of your election in Christ before the beginning of the world The which spirit for that he is the spirit of life giuen to you to worke in you with you and by you héere in this life satisfaction and holinesse whereunto you are called that yée might be holy euen as your heauenly Father is holy I beséech you all by admonition and warning of you that you would stirre vp the gifts of God giuen to you generally and particularly to the edifying of his Church that is I pray you that you would not molest the good spirit of God by rebelling against it when it prouoketh and calleth you to goe on forwards that the which is holy might yet be more holy hee which is righteous might bee more righteous as the euill spirit moueth and stirreth vp the filthy to be yet more filthy the couetous to be more couetous the wicked to be more wicked Declare you now your repentance by works of repentance Bring forth fruits and worthy fruits Let your sorrowing for your euils demonstrate it selfe departing from the euils you haue vsed Let your certaintie of pardon of your sinnes through Christ and your ioy in him bee demonstrated by pursuing of the good things which Gods word teacheth you You are now in Christ Iesus Gods workmanship to doe good works which God hath prepared for you to walke in For the grace of God that bringeth saluation vnto all men hath appeared and teacheth vs that wee should deny vngodlinesse and worldly lusts and that we should liue soberly righteously and godly in this present world looking for that blessed hope and glorious appearing of the mighty God and of our Sauiour Iesus Christ which gaue himselfe for vs to redéeme vs from al vnrighteousnesse and to purge vs a peculiar people vnto himselfe feruently giuen vnto good works Againe Titus 3. For we ourselues also were in times past vnwise disobedient deceiued seruing lusts and diuers pleasures liuing in maliciousnesse and enuy full of hate and hating one another But after that the kindnesse and loue of God our Sauiour to manward appeared not by the déeds of righteousnesse which wee wrought but of his mercie he saued vs by the fountaine of the new birth and with the renewing of the holy Ghost which he shedde on vs aboundantly through Iesus Christ our sauiour y t wee once iustified by his grace should be heires of eternall life through hope This is a true saying But I will make an end for I am too tedious Dearely beloued repent your sinnes that is be sorie for that which is past beléeue in Gods mercie for pardon how déepely soeuer you haue sinned and both purpose and earnestly peruse a new life bringing forth worthy and true fruits of repentance As you haue giuen ouer your members from sinne to sinne to serue the Deuill your tongues to sweare to lie to flatter to scold to iest to scoffe to baudie talke to vaine iangling to boasting c. Your hands to picking groping idlenesse fighting c. Your féete to skipping going to euill to dancing c. Your eares to heare fables lyes vanities and euill things c. So now giue ouer your members to godlinesse your tongues to speake your eares to heare your eyes to sée your mouthes to taste your hands to worke your féete to go about such things as may make to Gods glory sobrietie of life and loue to your brethren and that dayly more and more diligently for in a stay to stand you cannot eyther better or worse you are to day then you were yesterday But better I trust you bee and will be if you marke well my Theame that is Repent you The which thing that you would doe as before I haue humbly besought you euen so now yet once more I doe againe beseech you and that for the mercies of God in Christ Iesus our Lord Repent you repent you for the kingdome of heauen that is a kingdome full of all riches pleasures mirth beautie swéetnesse and eternall felicitie is at hand The eye hath not séene the like the eare hath not heard the like the heart of man cannot conceyue the treasures and pleasures of this kingdome which now is at hand to such as repent that is to such as are sorie for their sinnes beléeue Gods mercie through Christ and earnestly purpose to leade a new life The God of mercie through Christ his Sonne graunt vs his holy spirit and woorke in our hearts this sorrow faith and new life which through his grace I haue spoken of both now and for euer Amen An other Sermon made also by the said master Iohn Bradford vpon the Lords Supper THere are two Sacraments in Christes Church the one of imitation that is wherewith we be inrolled as it were in the houshold and familie of God which Sacrament we call Baptisme the other wherewith we be conserued fed kept and nourished to continue in the same familie which is called the Lords Supper or the body and bloud of our Sauiour Iesus Christ broken for our sinnes and shed for our transgressions Of the former Sacrament that is of Baptisme to speake now I am not purposed because occasion and time serue not so thereto Of the second therefore will I speake something by Gods grace if that first you remember this that Baptisme in Christs Church now sithens Christs death is come in place of Circumcision which was in the same Church afore Christs comming Whereby wee may sée that Christian Parents séeme to bee no lesse bound to offer their Infants Babes to be baptized that they may be taken and accounted of vs as members of Christs mysticall body whereunto they are receiued and sealed then were the Hebrues their children to bee taken as pertayning to the couenant and league with God wherewith they were inrolled alonely the circumstance of the eight day not necessarie to be obserued béeing now abrogated But