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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	body_n	day_n	heaven_n	3,874	5	5.4268	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

Repentance or penante is no English woord but we borow it of the Latinistes to whom penance is a forethinking in Englysh in Greeke a beyng wyse afterwardes in Hebrew a conuersion or turning the which conuersion or turning in that it cannot be true harty vnto God especially without some good hope or trust of pardon for that which is already done and past I may well in thys sort define it namely that penance is a sorowing or forethinking of our sinnes past an earnest purpose to amend or turning to God with a trust of pardon This definition may be diuided into three partes First a sorowing for our syns Secondly a trust of pardon which otherwise may be called a perswasion of Gods mercy by the merites of Christ for the forgeuenes of our syns And thirdly a purpose to amend or conuersion to a new life The which third or last part cannot be called properly a part for it is but an effect of penance as towardes the end ye shall see by Gods grace But least suche as seeke for occasion to speake euyll should haue any occasion though they tary not out the end of thys Sermon I therefore diuide penauce into the three foresayde partes of sorrowing for our syn of good hope or trust of pardon and of a new life Thus you now see what penance is a sorowing for syn a purpose to amend with a good hope or trust of pardon This penance not onely differeth from that which men commonly haue taken to be penance in saying doing our enioyned Lady Psalters seuen Psalmes fastynges pylgrimages almes deedes and such like things but also from that which the more learned haue declared to consist of three partes namely Contrition Confession Satisfaction Contrition they cal a iust a ful sorow for their sin For this word iust ful in one of the differences betwene contritiō and attrition Confession they cal a numbring of al their sins in the eare of their ghostly father for as say they a Iudge cannot absolue without knowledge of the cause or matter so cannot the Priest or ghostly father absolue from other synnes then those which he doth heare Satisfaction they calamendes making vnto God for their syns by their vndue workes opera indebita woorkes more then they neede to do as they terme them This is their penāce which they preach write alow But how true this geare is how it agreeeth with Gods woord how it is to be alowed taught preached and writtē let vs a litle consider If a man repent not vntil he haue a iust and full sorrowing for his syns dearely beloued when shal he repent For in asmuch as hell fire the punishment of the Deuils is a iust punishment for syn In as much as in all syn there is a contempt of God which is all goodnes and therefore there is acontempt deserte or all ylnes alas who can beare or feele this iust sorowe this full sorow for our syns this their contricion which they do so discern frō their attrition Shal not man by this doctrine rather dispaire then come by repentāce If a mā repent not vntil he haue made confession of all his syns in the eare of his ghostly father if a man cannot haue absolution of his syns vntil his sins be told by tale and number in the Priestes eare in that as Dauid sa●●h non can vnderstand much lesse then vtter all his syns Delicta quis intelliget who can vnderstand his sins in that Dauid of him selfe complaineth els where how that his syns are ouerflowed his head as a heauy burthen doo oppresse him alas shal not a man by this doctrine be vtterly driuē from repentāce Though they haue gon about somthing to make plaister for their sores of confession or attrition to aswage this geare bidding a man to hope wel of his cōtrition though it be not so full as is required and of his confession though he haue not numbred all his syns if so be the hee do so much as in him lyeth dearely beloued in that there is none but y herein he is gilty for who doth as much as he may trow ye that this plaister is not lyke salt for sore eyes Yes vndoutedly when they haue done al they can for the appeasing of consciēces in these points this is the summe that we yet should hope wel but yet so hope that we must hand in a māmering douting whether our syns be forgeuen For to beleue remissionē pecca tornm that is to be certain of for geuenes of synnes as our Crede teacheth vs they count it a presumption Oh abomination and that not onely herein but in all their penance as they paynt it As concerning Satisfaction by their opera indebita vndne works that is by such workes as they neede not to do but of their own voluntarines wylfulnes wylfulnes in deede who seeth not monsterous abhomination blasphemy and euen open fighting agaynst God For if satisfction cān be done by man then Christ died in vaine for him that so satisfieth so raigneth he in vaine so is he a Bishop a Priest in vain Gods law requireth loue to God with all our hart soule power might strength to that ther is nothing can be done to ●●dward which is not conteined in this cōmaūdement nothing can ve don ouer aboue this Againe christ requireth to manwarde that wee should loue one another as he loued vs. And trow we the we can do any good thing to our neighborwar● whych is not herein comprised Yea let them tel me when they do any thing so in the loue of god their neighbour but that they had nede to cry Remitte nobis debita nostra Forgeue vs our syns So far are we of frō satisfying Doth not Christ say VVhen you haue done althings that I haue commaunded you say that you be but vnprofitable feruantes Put nothing to my word saith god Yes workes of supererogation yea superabomination say they VVhat soeuer thinges are true sayth the Apostle saint Paul whatsoeuer thinges are honest whatsoeuer thinges are iust whatsoeuer things are pure whatsoeuer thinges pertaine to loue whatsoeuer thinges are of good report if there be any vertue or if ther be any praise haue you them in your minde and do them and the God of peace shal be with you I wene this wel looked on wyl pull vs from popish satisfactory workes which do deface Christes treasures satisfaction In heauen and in earth was there none found that could satisfie Gods anger for our sinnes or get heauē for man but onely the sonne of God Iesus Christ the Lyon of the tribe of Iuda who by hys bloud hath wrought the worke of satisfactiō and alonely is worthy all honour glory and praise for hee hath opened the booke with the seuen seales Dearely beloued therefore abhorre this abomination euen to thinke that there is any other satisfaction to Godward for synne then Christes bloud