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A04703 The vnitie and scisme of the olde chirche; Unitie and scisme of the olde chirche. Joye, George, d. 1553. 1543 (1543) STC 14830; ESTC S104748 16,602 40

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most careful cure and diligēt hede taking lest ye be polluted agen with those filthinesses frō which by the grace of god ye be pourged thē he addeth that this godly heuines begetteth Satisfacciō that is the excusaciō or clēsing from syn for so mich signifieth the greke worde Apologia which Paul there vseth adding therto Euery where ye haue goten yourselues praise because ye be pure in this behalf Thē there folowth Indignaciō that is the verye vehemēt wrath displeasure to yourselues for your cryme cōmitted and for your moste shamelesse filthines for with repētāce owr own shame begineth vnto the which feare is ioined euē the cōtinual feare of god For the neglecting and litle regarding of god is the cause of miche abhominaciō Also there folowth desier which cōteineth louing promisessis to do good an erneste feruour to godward wherof Dauid speking saith As the hunted hert desyereth the fresshe waters so desyereth my soul my liuing god There is added zele that is an ardēt study imitacion to attayn and set hold vpō the most honest wais of liuing At last the●e stādeth vēgeāce for he that thus is displesed with himself punissheth his body mortifying it for his sinnes that mā verely scourgeth his body being auēged therof for so boldly prowdely resisting the spirit of god fyghtinge agenst his flesshe Thismiche hast thou of the nature of Repentāce which thou maist well diuyde into opē and priuate penance Opē penance is opēly receiued for opē sinnes as to be smitē opēly with manifest famin pestelence or batail of which thou hast an elegāt exāple Ionas .iij. Ioele .ij. and in diuers other places of the holy scripturs Priuate penance is that at euerye man receiueth of his own mynde the holy gost so to do excitinge him wherby the worde of trweth herde the herte is pricked with remorse for his secrete and open synnes to which he lamenting cōuertethe vnto God of this penance manye right fayer and holye ensamples ye haue in the olde and newe Testamente but cheiflye of Dauid .ij. Reg. xij of Achab. iij. of Kingis xxi of Manasses .ij. para xxxiij of Mathew Mat. ix of the synfull woman Luke .vij. of Zachey Luke .xix. of Peter Mat. xxvi and Ioan .xxi. and of the Iewes Act. ij Of the penance confession and fonde fassions of satisf●ccions which aftir the tyme of the Apostles aboute the tyme of Cypriane and Councel of Nece and so folowing some fathers did thruste into their chirchis I wil not here greatly reason ne wryte because I am full assewered the doctryne of the apostles to be perfecte enoughe so that whoso will walk aftir their lanterne he shall walk in the sufficient lyght and not in derkenes Nowe at laste as ye see Baptisme to go before the Lordes Souper so see ye synne to precede Penance and bothe the sacraments Paul exhorting eueryman to proue and examyn himselfe ere he eate of this breade and drinke of this cuppe whiche texte how wic●edly the Bisshops haue translated in their boke in the .xxxix lefe all men may see it Also synne precedeth Baptisme for we be conceiued and borne in synne and who wold be wasshen except he were fowle Who repent but siche as see their synnes and their wholl nature and life to be all corrupte bringinge forthe out●●f their own breste the moste corrupte frutes euen manifolde mischeif infinite crymes and poyson for the which God is not with oute cause angrye and may make vs bonde men vnto deathe and eternall dampnacion vnles we open owr eyes and beholde owr synnes wasshen away in Christes bloude buried in the holes of his deape woundes therwith also beholding the mercyfull clemencye of owre father whiche for his infinite mercye wil not suffer sorye synners to be loste but rather to be conuerted from euyll to good himselfe beinge nowe apeaced with vs onelye for Christes sake if we so beleue it neuer to impute nor twite vs by owr sinnes but he forgeueth vs quiete settinge them as farre from vs as is the Isa. lvij i. Cor. xiiij Hieroboā the fyrst heretyke The .iij of the kinges ca. xi xij who be heretykes Iob. iij. Isa. viij Heresie The heresies scismes aftir the Babilonyk captiuitie when bishops ruled iij. sects before christes coming Ioan. i. Gala. i. Philip. iij. The tradicions of the pharises fathers mat xv Phariseis Saduceis xxiij ca Essenes Of the vnite Scisme of christē chirches The catholike and heretyk● Who be faithful who be heretyks Isa. lvij An exhortacion vnto our bisshops Math. xiij ●ieꝑs Math. iij. xij Plinye in his .x Boke cap. lxij Gen̄ iij Math. xxiij Psalm lxij Foxes Isaye xxviij In the boke of Iuges cap. xv Psal. ij Greate mennis crymes must be opēly rebuked Howe the prelates Magistrates shulde be rebuked Mat. v Isaye lviij ij timo iiij The way instituted of God to moue vs to repentance Isay. v. Gala. v. Ephe. iiij i Ioā in the last chapt Penāce what it is The turning to God the fear of god The cōfessiō of synnes humiliacion Heuynes The cōfessiō of sin with faithe hope False penāce ij Cor. vij The innouaciō of thy life The frutes of penāce ij Cor. vij Godly heuynes what frute it brīgeth forthe i. cor xi
Turks with wother plages imminent that is if from the botome of our hertie we be conuerted vnto the Lorde amending owr corrupte maners nothing douting of the mercy of our god For this is once full of counforte that christe came to call sinners to repentance and not thē that semed iuste in their own eyes The pharisais scrybes and saduceis as ar now owr antichristē spiritualte with their captiued seculare were the most desperate vngodly as Christe and Ioan bapt well knew them yet thei both exhorted them to repentance Christe called them to him promising them forgeuenes if their penance were trwe Let vs not therfore despeire of forgeuenes nor castawaye and condempne a man neuer so synfull and cryminous except his synne be vnto death For God our father is Ientle of an infinite mercye constante and trwe of his promises as ye see in Iere. and Ezechie xviij chap. At laste that thou maiste knowe what is trwe repētance and to stere the ther vnto let this be the diffinicion therof Repentance or penance is a turning or conuersion vnto the Lorde god wherby we of the syncere feare of god humbled aknowelege our synnes and all our whole life we make newe This diffiniciō hath certain cheif principals oute of the which the hole nature of penāce shalbe fullier expressed and known Fyrst thou hearest it called a turninge and because it is not a turninge to what soeuer dead satisfacciō or creature thou lyftest therfore is it added vnto the lorde god for so redest thou it in Ieremye Israel if thou wilte be returned be returned vnto me saithe the Lorde Here is excluded all turnings to saintis and to any wother creature agene here is included the turning away from lyes frō the deuill the turning to the trwth Where it is playne that here it behoueth to haue the doctryne of trwth which must shewe vs who is god to whom we must be conuerted what is good trwe to the which we must be turned and what is euill and false from whiche we oughte to be auerted and to be breif what must be amended and howe For this cause the prophetis and apostles exhortinge men to penance longe and miche do cleaue tarye and labour in the descripciō of the nature of god in his goodnes rightwysnes verite mercy in describinge the lawes to liue wel and in the offices of men and also in the sinnes of men to be accused opened and exaggered or throne vpō heaps as thus to be shewed many and greuous then thei throwto threateninge menacings laid before their eyes with the terrible and horrible syght of the iugement of god to be at hāde in whiche all the syncere fear of god the spirit of god workinge togither in owr hertes is stered vp so that nowe with reuerēce we fear god iustly being āgry with vs whiche ar verely alto corrupted yea we be not els then the stinking canell and sinfull sinke of all synne and mischeif But this feare of god wherof we here speake is called syncere into the difference of that fear which casteth downe into desperacion For syncere feare out of herself bringeth forth euen the verye trew offices and dedis of repentance namely the confession and aknowleginge of synnes Nether is it enoughe to haue herde thy self to be a synner and god to be angry with the onlesse thow confessest thyself to be euē siche one and offcest vp thy self standing before god in iugement that is to saye onlesse thyself now humbled before god in his pre●●nce diffidest distrustest thy nown rightwysnes whiche thou seest to be the most corrupt and aknowlegest thyself to be euē the very most bonde man of sinne dethe This confessiō of synnes and humbling of thyself Ieremy requiring in his .viij. chap. saithe There was not one that repēted him of his euill doing saing What haue I done But this aknowleging of thy synnes hathe a sorowe and heuines annexed for the trwe repenters sorow and lament that euer thei haue offended so benigne and ientle a father and that thei haue cōmitted so greuous synnes which could not be forgeuen but by the bloudsheding of his 〈◊〉 sone so innocente a lombe Nowe may thy herte bl●●d for thy synnes beholden in the deathe and bloudye woundis of christe Here here dothe this sorowfull heuines this aknowleging humbled herte expresse the fre● confessiō of thy synnes and the humble askinge forgeu●nes of thy trespassis And now forber●●se Repētance is the conuersiō vnto god and not the turning away from him therfore hath this humiliacion and confession now a great māly faith a large hope For this sinner thu● confessing casteth and geueth himselfe ouer into the mercy of god and downe vpon his knees he asketh mekely forgeuenes of him whom he now accouraged and ēstruct with the promises of god dowteth not to be mercyfull to all siche confessours On this maner euery where in the Psalmes the penitētes so praye that euery man might see bothe to confesse and expresse their faith to trust also in the trowth and rightwysmakinge of god thorow christe For penance with owte faith firste beholdinge christes passion is of none effecte but pernicious and deadlye as it apereth in the penance of Iudas wherof Paul speaketh thus The heuines whiche is godly aftir gods will that bringeth forthe holsom repentance neuer to be repēted but cōtrary the worldly heuines bringeth deth and thus therfore we conclude Penance to be the conuersion vnto god wherby we out of the syncere feare of god humkled a knowlege and confesse owr synnes neuer to be cōmitted agen Now there folowth the tother cheif principall belongīg to penance which is the innouacion of thy wholl lyfe Thei verely which feare god and haue felt his iugements and mercye maye not make a lyghte thing nor litle regard their synnes vnto the which thei haue hitherto maried themselues but thei know that thei must vtterly abhorre and deteste them occupyinge themselues moste holely in godly thoughtis words and works before althings fighting all their liues kinge agenst the world the deuil their fles●he For penāce is not the worke of a few dayes but the perpetuall custody of the life and the euerlasting study to liue innocētly Also the works done of the penitēt of the new lyuers ar called the frutes of penance and works worthei penance of which cheifly ar the mortyfying of the flesshe the study to lyue vertuouslye the batail with synnes watche fasting prayer alms paciēce abstinēce with like frutes of the spirit Paul nowmbrīg like work● of trew penāce saith This worke euē to be heuey sorowfull as god asketh it how great care hath it brought forth yea what a satisfacciō indignaciō displeasure what zele what feare desier vengeāce Firste lo penāce or the heuines cōceiued of the holy goste begetteth in you saithe he care that is the study