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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	word_n	world_n	year_n	1,253	4	4.5959	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29096	The good old way, or, An excellent and profitable treatise of repentance made by John Bradford in the yeare 1553. Now published with two prefaces relating the life of the author, and the excellencey of the worke.	Bradford, John, 1510?-1555.; Harris, Robert, 1581-1658.; Wilkinson, Henry, 1616-1690.	1652 (1652)	Wing B4106; ESTC R25287	35,398	95

and present old and new thereby the holy spirit may be effectuall to worke in his time this worke of sorrowing for our sinne Look upon Gods anger for sinne in Adam and Eve for eating a peece of an apple or some such fruit Were not they the dearest creatures of God cast out of Paradise Were not they subject to mortality travaile labour c. Was not the earth accursed for their sinnes Doe not we all men in labour women in travailing with child and all in death mortality and misery even in this life feele the same And was God so angry for their sinne and he being the same God will he say nothing to us for ours alas more horrible then the eating once of one peece of an apple In the time of Noah and Lot God destroyed the whole world with Water and the Citties of Sodom with Gomorrah Seboim and Adama with fire and brimstone from heaven for their sinnes namely for their Whoredomes pride idlenesse unmercifulnesse to the poore tyranny c. In which wrath of God even the very babes birds fowles fishes herbs trees and grasse perished and think we that nothing will be spoken to us much worse and more abominable then they For all men may see if they will that the Whoredomes pride unmercifulnesse tyranny c. of England farre passeth in this age any age that ever was before Lots wife looking back was turned into a salt stone and will our looking back againe yea our turning back againe to our wickednesse doe us no hurt If we were not already more then blind Beetles we would blush Pharaoh his heart was hardned so that no miracle could convert him if ours were any thing soft we would beginne to sobbe Of six hundred thousand men only two entred into the Land of promise because they had ten times sinned against the Lord as he himselfe saith and think we that God will not sweare in his wrath that we shall never enter into his rest which have sinned so many ten times as we have toes and fingers yea haires on our heads and beards I feare me and yet we passe not The man that sware and he that gathered sticks on the Sabbath day were stoned to death but we think our swearing is no sinne our bribing rioting yea whore-hunting on the Sabbath day pleaseth God or else we would something amend our manners Elies negligence in correcting his sonnes nipped his neck in two but ours which pamper up our Children like puppets will they put us to no plunge Elies sonnes for disobaying their Fathers admonition brought over them Gods vengeance and will our stubbornnesse doe nothing Sauls malice to David Acabs displeasure against Naboth brought their blood to the ground for dogges to eate yea their Children were hanged up and slaine for this cause but we continue in malice envy and murther as though we were able to wage warre withthe Lord Davids adultery with Bathsheba was visited on the child borne on Davids daughter defiled by her brother and on his children one slaying another his Wives defiled by his own sonne and himselfe driven out of his Realme in his old age and otherwise also although he most hartily repented his sin But me thinks we are more deare unto God then David which yet was a man after God's own heart or else we could not but tremble and beginne to repent The rich glutton who insatiatly delighted in gluttony what did it availe him it brought his soule to hell and have we any preheminence that God will doe nothing to us Achans subtil theft provoked Gods anger against all Israel and our subtilty yea open extortion is so fine and politick that we think God cannot espie it Gehezi his covetousnesse brought it not the Leprosy upon him and on all his seed Judas also hanged himselfe But the covetousnesse of England is of another cloth and colour Well if it were so the same Taylor will cut it accordingly Ananias and Saphyra by Lying linked to them suddain death but ours now prolongeth our life the longer to last in eternall death The false witnesses of the two Judges against Susanna lighted on their own heads and so will ours doe at length But what goe I about to avouch ancient examples where daily experience doth teach The sweat the other yeare the stormes the Winter following will us to weigh them in the same ballances Men hanging and killing themselves which are alas too rife in all places require us to register them in the same roules At the least Children Infants and such like which yet can not utter sinne by word or deed we see Gods anger against sinne in punishing them by sicknesse death mis-hap or otherwise so plainly that we cannot but grone againe in that we have poured out these sinnes in word or deed more abundantly And here with me a little look on God's anger yet so fresh that we cannot but smell it although we stoppe our noses never so much I pray God we smell it not more fresh hereafter I meane it forsooth for I know you look for it in our deare late Soveraigne Lord the Kings Majesty you all know he was but a child in years defiled he was not with notorious offences Defiled said I nay rather adorned with so many good gifts and wonderfull qualities as never Prince was from the beginning of the World Should I speake of his wisdome of his ripenesse in judgement of his learning of his Godly zeale Heroicall heart Fatherly care for his Commons Nurse-like solicitude for Religion c. Nay so many things are to be spoken of Gods exceeding graces in this Child that as Salust writeth of Carthage I had rather speak nothing then too little in that too much is too little This gift God gave unto us Englishmen before all Nations under the Sunne and that of their exceeding love towards us But alas alas for our unthankfulnesse sake for our sinne sake for our carnality and prophane living Gods anger hath touched not only the body but 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 judgement be begun on him which as he was the chiefest so I think the holyest and godliest in the Realme of England alas what will it be on us whose sinnes have overgrowne so our heads that they are climed up to heaven I pray you my good brethren know that Gods anger towards us for our sinnes cannot but be great yea too fell in that we see it was so great that our good King could not beare it What befell Jewry after the death of Josias Lord save England and give us 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 God's glasse and the tagge thereto will not burst open the blockish heart yet hope I that the repetition

or idle talkers jesters bribers covetous persons drunkards gluttons whoremongers theeves murtherers slanderers idle livers negligent in their vocations c. All such and all other as lament not their sinnes as hope not in Gods mercy for pardon and purpose not heartily to amend to leave their swearing drunkennesse whoredome covetousnesse idlenesse c. All such I say shall not or cannot enter into God's Kingdome but hell fire is prepared for them weeping and gnashing of teeth whereunto alas I feare mee very many will needs goe in that very many will be as they have beene let us even to the wearing of the tongue to the stumpes Preach and Pray never so much to the contrary and that even in the bowels of Jesus Christ as now I beseech you all all and every Mothers Child to repent and lament your sinne to trust in Gods mercy and to amend your lives Now me thinkes ye are somewhat astonished whereby I gather that presently you desire this repentance that is this sorrow good hope and newnesse of life The which that you may the rather attaine and get to your comforts as I have gone about to be a mean to stirre up in you by Gods grace this desire of Repentance so through the same grace of God will I goe about now to shew you how you may have your desire in this behalfe And first concerning this part namely sorrow for our sinnes and hearty lamenting of the same For this if you desire the having of it you must beware that you thinke not that of your selves or of you own free will by any meanes you can get it You may easily deceive your selves and mock your selves thinking more of your selves then is seemely All good things and not peeces of good things but all good things saith St James come from God the Father of light If therefore repentance be good as it is good then the parts of it be good From God therefore doe they come and not of our free will It is the Lord that'mortifieth that bringeth down that humbleth saith the Scripture in sundry places After thou hadst stricken me saith Jeremy I was ashamed Loe he saith After thou hadst stricken me and therefore prayeth he even in the last words almost he writeth Turne us O Lord and we shall be turned The which thing David used very often Wherefore first of all if thou wouldest have this part of repentance as for the whole because it is Gods gift so for this part goe thou unto God and male some little prayer as thou canst unto his mercy for the same in this or like sort Mercifull Father of our Saviour Jesus Christ because I have sinned and done Wickedly yet through thy goodnesse have received a desire of repentance whereto this thy long-sufferance doth draw my hard heart I beseech thee for thy mercies sake in Christ to work the same repentance in me and by the spirit Power and Grace so to humble mortify and feare my conscience for my finnes that in thy good time thou maist comfort and quicken me againe through Jesus Christ thy dearely beloved Sonne AMEN After this sort I say or otherwise as thou thinkest good if thou wilt have this first part Contrition or sorrow for thy finnes do thou begge it of God through Christ And when thou hast asked it as I have laboured to drive thee from trusting in thy selfe so now I goe about to move thee from flattering of thy selfe from sluggishnesse and negligence to be diligent to use these meanes following Unto prayer which I would thou shouldest first use as thou canst Secondly get thee Gods Law as a glasse to look in for in it and by it cometh the true knowledge of sinne without which knowledge there can be no sorrow For how can a man sorrow for his finnes which knoweth not his finnes As when a man is sick the first steppe to health is to know his sicknesse even so to salvation the first step is to know thy damnation due for thy many sinnes The law of God therefore must be gotten and carefully looked in we must look in it spiritually and not carnally as the outward word or letter doth declare and utter and so our Saviour teacheth us in Matthew expounding the sixth and seaventh Commandements not only after the outward deed but also after the heart making there the anger of the heart a kind of murther lusting after another mans wife a kind of adultery And this is one of the differences betweene Gods Law and mans Law that of this man's law I meane I am not condemnable so long as I observe outwardly the same But Gods Law goeth to the roote and to the heart condemning me for the inward motion although outwardly I live most holily As for example if I kill no man though in my heart I hate man's law condemneth me not but otherwise doth Gods Law And why for it seeth the root from whence the evill doth spring If hatred were taken out of the heart then loftinesse in lookes detraction in tongue and murther by hand could never ensue If lusting were out of the heart curiosity in countenance wantonnesse in words loathsome boldnesse in body would not appeare In that therefore this outward evill springs out of the inward corruption seeing Gods Law also is a law of liberty as saith St James and spirituall as saith St Paule perfectly and spiritually it is to be understood if we will truely come to the knowledge of our sinnes For of this inward corruption reason knoweth little or nothing I had not known saith Paul that lusting which to reason and to them which are guided only by reason is thought but a triste I had not knowne saith he this lusting to have been sinne if the Law had not said Non concupisces thou shalt not lust To the knowledge therefore of our sinne without which we cannot repent or be sorry for our sinne let us secondly get us God's law as a glasse to look in and not only literally outwardly or partly but also spiritually inwardly and throughly Let us consider the heart and so shall we see the foule spotts we are stained withall at lest inwardly whereby we the rather may be moved to hearty sorrow and sighing For as St Augustine saith it is a glasse which feareth no body but even look what a one thou art so it painteth thee out In the Lawe we see it is a foule spot not to love the Lord our God with all I say our heart soule power might and strength and that continually In the Law it is a soule spot not only to make to our selves any graven image or similitude to bow thereto c. but also not to frame our selves wholly after the word and image whereto we are made In the Law we see that it is soule spot not only to take Gods name in vaine but also not earnestly heartily and even continually to call upon his name only to give thankes unto him only to

believe to publish and live in his holy word In Gods Law we see it is a foule spot to our soules not only to be an open prophaner of the Sabbath day but also not to rest from our own words and works that the Lord might both speak and work in us and by us not to heare his holy word not to communicate his Sacraments not to give occasion to others to holinesse by our example in Godly workes reverent esteeming of the Ministry of his Word In Gods Law we see it a foule spot to our soules not only to be an open disobayer of our parents Magistrates Masters and such as be in any authority over us but also not to honour such even in our hearts not to give thankes to God for them not to pray for them to aide to help or relieve them to bear with their infirmities c. In Gods Law we see it is a foule spot in our soules not only to be a man-queller in hatred malice proud lookes brags back-biting railing or bodily slaughter but also not to love our neighbours yea or enemies even in our hearts and to declare the same in all our gestures words and works In Gods law we see it a foule spot to our soules not only to be a Whoremonger in lusting in our hearts in wanton looking in uncleane and wanton talking in actuall doeing unhonestly with our Neighbours Wife Daughter servant c. But also not to be chast sober temperate in heart lookes tongue apparell deeds and to help others thereunto accordingly c. In Gods Law we see it is a foule spot to our soules not only in heart to covet in look or word to flatter lye colour c. in deed to take away any thing which pertaineth to another but also in heart countenance word and deed not to keepe save and defend that which pertaineth to thy neighbour as thou wouldest thine own In Gods Law we may see it a foule spot not only to lye and beare false witnesse against any man but also not to have as great a care over thy Neighbours name as over thine own Sinne in Gods Law it is we may see and a foule spot not only to consent to evill lust or carnall desires but even the very carnall lusts and desires themselves are sinne as selfe love and many such like By reason whereof I think there is none that looketh well therein but though he be blamelesse to the World and faire to the shew yet certainly inwardly his face is foule arrayed and so shamefull filthy pocky and scabbed that he cannot but be sorry at the contemplation thereof and that so much more by how much he continueth to look in this glasse accordingly And thus much concerning the second mean to the stirring up of sorrow for our sinne that next unto Prayer we should look in Gods law spiritually The which looking if we use with prayer as I said let us not doubt but at the length God's spirit will work as now to such as believe for to the unbelievers all is in vaine their eyes are starke blind they can see nothing to such as believe I say I trust something is done even already But if neither by prayer nor by diligent looking into Gods law spiritually as yet thy hard unbelieving heart feeleth sorrow nor lamenting for thy sinne Thirdly look upon the tagge tied to Gods Law for to his Law there is a tagge tied that is a penalty and that no small one but such an one as cannot but make us cast our currish tailes between our leggs if we believe it for all is in vaine if wee be faithlesse not to beleeve before wee feele This tagge is Gods malediction or curse Maledictus omnis saith it qui non permanet in omnibus quoe scripta sunt in libro legis ut faciat eam Loe accursed saith he is all no exception all saith God which continueth not in all things for he that is guilty of one is guilty of the whole saith St James in all things therefore saith the Holy Ghost which are written in the booke of the Law to doe them He saith not to heare them to talke of them to dispute of them but to doe them Who is he now that doth these Rara Avis few such Birds yea none at all For all are gone out of the way though not outwardly by word or deed yet inwardly at the least by default and wanting of that which is required so that a child of one nights age is not pure but by reason of birth-sinne in danger of Gods malediction then much more we which alasse have drunken in iniquity as it were water as Job saith but yet we quake not Tell me now good brother why doe you so lightly consider Gods curse that for your sins past you are so carelesse as if you had made a covenant with death and damnation as the wicked did in Esais time what is Gods curse At the Popes curse with book bell and candle O! how trembled we which heard it although the same was not directed to us yea hanging over us all by reason of our sinnfs alas how carelesse are we O faithlesse hard hearts o Jesabels guests rocked and laid asleepe in her bed O wicked wretches which being come into the depth of sinne doe contemne the same O sorrowlesse sinners and shamelesse harlots Is not the anger of a King death and is the anger of the King of all Kings a matter so lightly to be regarded as we doe regard it which for our sinnes are so wretchlesse that we slugge and sleep it out As wax melteth away at the heat of the fire saith David so doe the wicked perish at the face or countenance of the Lord If dearely beloved his face be so terrible and intollerable for sinners and the wicked what think we his hand is At the face and appearing of Gods anger the earth trembleth but we earth earth yea stones Iron flints tremble nothing at all If we will not tremble in hearing woe unto us for then shall we be crushed in pieces in feeling If a Lyon roare the beasts quake but we are worse then beasts which quake nothing at the roaring of the Lyon I meane the Lord of Hosts And why because the curse of God hardnesse of heart is fallen upon us or else we could not but lament and tremble for our sinnes If not for the shame and foulenesse thereof yet at the least for the malediction and curse of God which hangeth over us for them Lord be mercifull unto us for thy Christs fake and spare us in thine anger remember thy mercy towards us Amen And thus much for the third thing for the moving of us to sorrow for our sinnes that is for the tagge tied to Gods Law I meane for the malediction and curse of God But if our hearts be so hard that through these we yet feele no hearty sorrow for our sinnes Let us fourthly set before us examples past

of these examples especially of our late King and this troublesome time will move some teares out of thine heart if thou wilt pray for Gods Spirit accordingly For who art thou think alwaies with thy selfe that God should spare thee more then them whose examples thou hast heard What friends hast thou Were not of these Kings Prophets Apostles learned and come of holy stocks I deceive my selfe think thou with thy selfe if I believe that God being the same God that he was will spare me whose wickednesse is no lesse but much more then some of theirs He hateth sinne now as much as ever he 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 hardned that all this will not move thee then surely art thou in a very evill estate and remedy now I know none What say I none Know I none Yes there is one which is suresby as they say to serve if any thing will serve You look to know what this is forsooth the Passion and Death of Jesus Christ You know the cause why Christ became man and suffered as he suffered was the sinnes of his People that he might save them from the same Consider the greatnesse of the sore I mean sinne by the greatnesse of the Chyrurgion and the salve Who was the Chyrurgion no Angel no saint no Arch-angel no power no creature in heaven nor earth but only he by whom all things were made all things are ruled also even Gods own Deareling and only beloved sonne becoming man Oh what a great thing is this that could not be done by the Angells Archangels Potentates powers or all the creatures of God without his own sonne who of necessity must come down from heaven to take our nature and become man Here have ye the Chyrurgion great was the cure that this mighty Lord took in hand Now what was the salve certainly of an unestimable value and of many compositions I cannot recite all but rather must leave it to your hearty considerations Thirty three yeares was he curing our sore he sought it earnestly by fasting watching praying c. The same night that he was betrayed I read how busy he was about a plaister in the Garden when he lying flat on the ground praying with teares and that of blood not a few but so many as did flow down on the ground againe crying on this sort Father saith he if it be possible let this cup depart from me That is if it be possible that else the sinnes of man kind can be taken away grant that it may be so Thou heardest Moses crying for the Idolaters thou heardest Lot for the Zoarites Samuel David and many other for the Israelites And deare Father I onely am thine own Sonne as thou hast said in whom thou art well pleased wilt thou not heare me I have by the space of thirty three years done alwaies thy will I have so humbled my selfe that I would become an abject amongst men to obay thee Therefore deere Father if it be possible grant my request save man-kind now without any farther labour salves or plaisters But yet saith he not as I will but as thou wilt But Sir what heard he Though he sweat blood 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 Angel we know that yet this plaister was not allowed for sufficient untill hereunto Christ Jesus was betrayed forsaken of all his Disciples forsworne of his dearely beloved bound like a Theefe belyed on buffeted whipped scourged crowned with thornes crucified racked nailed hanged up be tween two theeves cursed and railed upon mocked in misery and had given up the ghost then bowed downe the head of Christ then God the Father which is the head of Christ allowed the plaister to be sufficient and good for the healing of our sore which is sinne Now would God abide our breath because the stinke damnation guiltinesse was taken away by the sweet savour of the breath of this Lambe thus offered once for all So that here dearely beloved we as in a glasse may see to the bruising of our blockish hard hearts Gods great judgement and anger against sinne The Lord of Lords the King of Kings the brightnesse of Gods glory the Sonne of God the dearling of his Father in whom he is well pleased hangeth betweene two Theeves crying for thee and mee and for us all My God my God why hast thou forsaken mee Oh hard hearts that we have who delight in sinne Look on this see the very heart of Christ pierced with a fpeare wherein thou maist see and read Gods anger for sinne 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 use Prayer then look on Gods Law thirdly 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 Saviour Jesus Christ From this and prayer cease not till thou feele some hearty sorrow for thy sin The which when thou feelest then labour for the other part that is faith in 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 in this Faith is so farre from the reach of mans free-will that to reason it is plain foolishnesse Therefore thou must first goe to God whose gift it is thou must I say get thee to the Father of mercy whose worke it is that as he hath brought thee downe by Contrition and humbled thee so he would give thee Faith raise thee up and exalt thee In this manner therefore with the Apostles and the poore man in the Gospel that cryed Lord increase our Faith Lord help my unbeleefe pray thou and say O mercifull and deare Father of our Lord and Saviour Jesus Christ in whom as thou art well pleased so hast thou commanded us to hear him for as much as he often biddeth us to aske of thee and thereto promiseth that thou will heare us and grant us that which in his name we shall aske of thee loe gracious Father I am bold to begge of thy mercy through thy Sonne Jesus Christ one sparkle of true and certaine perswasion of thy goodnesse and love towards mee in Christ where through I being assured of the Pardon of all my sinnes by the mercies of Christ thy Sonne may be thankefull to thee love thee and serve thee in holinesse and righteousnesse all the daies of my life On this sort I say or otherwise as God shall move thee pray thou first of all and look for thy request at Gods hand without any doubting though forthwith thou feelest not the same for oftentimes we have things of God given us long before we feele them as we would