Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	body_n	earth_n	soul_n	16,341	5	5.1635	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16596	A double summons the one, to vnfained repentance. The other, to the worthie receiuing of the Lords Supper. Deliuered in two notable sermons: made, by that worthy martyr of Christ, Iohn Bradford: who suffered in Smith-field An[n]o. Domini. 1555.; Two notable sermons	Bradford, John, 1510?-1555.; Sampson, Thomas, 1517?-1589.	1617 (1617)	STC 3503; ESTC S116484	55,784	167

all such notable things as either he did see or heare each 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 hee did heare or see any good in any man by that he found and noted the want thereof in himselfe and added a short prayer crauing mercy and grace to amend If hee did heare or see any plague or misery hee noted it as a thing procured by his owne sinnes and still added Domine miserere mei Lord haue mercy vpon me He vsed in the same booke to note such euill thoughts as did rise in him as of enuying the good of other men thoughts of vnthankfulnesse of not confidering God in his workes of hardnes of heart when he did see other moued and affected And thus he made to himselfe and of himselfe a booke of daily practises of repentance Besides this they which familiarly kept company with him might see how he vsed to fall often into a sudden and deepe meditation in which hee would sit with fixed countenance and spirit moued yet speaking nothing a good space And sometimes in this silent sitting plēty of tears should trickle downe his cheeks Sometime he would sit in it and come out of it with a smiling countenance Oftentimes haue I sate at dinner and supper with him in the house of that godly harbourer of many Preachers and seruants of the Lord Iesus I meane M. Elsyng when either by occasion of talke had or of some view of Gods benefits present or some inward cogitation and thought of his owne he hath fallen into these deepe cogitations and afterward he would tell me of them that I did perceiue that somtimes his teares trickled out of his eyes as well for ioy as for sorrow Neither was hee onely such a practiser of repentance in himselfe but a continuall prouoker of others thereunto not onely in publike preaching but also in priuate conference and company for in all companies where he came hee would freely reproue any sin and misbehauiour which appeared in any person especially swearers filthy talkers and popish praters and this hee did with such a diuine grace and christian maiestie that euer he stopped the mouthes of the gaine-sayers for be spake with power and yet so sweetly that they might see their euill to be euill and vnderstand that it was good indeede to the which hee laboured to draw them in God To be short as his life was such was his death for at his death as the History witnesseth when the flames of fire did fly about his eares in Smithfield his last speech publikely noted heard was this Repent England Thus was our Bradford a Preacher and an example of that repentance which he preached As Ionas preached to Niniue and yet doth hee preach repentance and surely England hath now much more cause to repent then it had when Bradford liued 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 I wish and warne that as in Niniue so in England all from the highest to the lowest doe vnfainedly repent The Court the Church the Citie the Countrey Princes Prelates and people let all and euery one repent and depart from that euill which he hath in hand and turne wholly to the Lord. And I do humbly beseech thy Maiesty O glorious Lord Iesus to worke now by thy Spirit in our hearts the same sound repentance which thy holinesse did first preach to men when thou saydest Repent for the Kingdome of God is at hand This worke in vs O gracious God our Sauiour AMEN A FRVITFVL Sermon of Repentance made by the constant Martyr of Christ Mr. Iohn Bradford 1553. MAT. 4.17 Amend your liues for the Kingdome of Heauen is at hand THe life we haue at this present is the gifte of God in whom we liue moue and are and therefore hee is called IEHOVA For the which life as wée should he thankfull so may we not in any wise vse it after our corrupt fantasies but to the end for which it is giuen and lent vs that is to the setting forth of Gods praise and glory by repentance conuersion and obedience to his good will and holy lawes whereunto his long suffering doth as it were euen draw vs if our hearts by impenitency were no hardened And therefore our life in the Scripture is called a walking for that as the body daily draweth more and more néere his end that is the earth euen so our soule draweth daily more and more néere vnto death that is saluation or damnation heauen or hell Of which thing in that we are most carelesse and very fooles for we alas are the same to day we were yesterday and not better or nearer to God but rather nearer to hell Sathan and perdition being couetous idle carnal secure negligent proud c. I think my labour cannot be better bestowed then with the Baptist Christ Iesus and his Apostles to harpe on this string which of al other is most necessary and that in these dayes most specially What string is that saith one Forsooth brother the string of repentance the which Christ our Sauiour did vse first in his Minestery and as his Minister at this present I will vse vnto you all Mat. 4.17 Repent for the Kingdome of heauen is at hand This sentence thus pronounced and preached by our Sauiour Iesus Christ as it doth command vs to repent so to the doing of the same it sheweth vs a sufficient cause to stirre vs vp thereunto namely for that The kingdome of Heauen which is a kingdome of all ioy peace riches power and pleasure is at hand to all such as doe 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 and vnto hell fire by following the kingdome of Sathan which now is coloured vnder the vaine pleasures of this life and foolishnesse of the flesh most subtilly to your vtter vndoing and destruction behold and marke well what I say vnto you The Kingdome of Heauen that is an other manner of ioy and felicitie honour and riches power and pleasure then you now perceiue of enioy is euen at hand and at your backes and if you will turne againe that is Repent you you shall most truly and pleasantly feele see and inherite Turne againe therefore I say that is Repent for this ioy I speake of euen The Kingdome of Heauen is at hand Here we may note first the corruption of our nature in that to this commandement Repent you he addeth a cause For the Kingdome of Heauen is at hand For by reason of the corruption sturdines of our nature God vnto all his commandements commonly either addeth some promise to prouoke vs to

same spirit which they had then wold they neuer haue consented to Transsubstantiation For with great admiration some of the Fathers doe say that the bread is changed or turned into the body of Christ and the wine into his bloud meaning it of a mutation or change not corporall but spirituall figuratine Sacramentall or mysticall For now it is no common bread nor common wine beeing ordained to serue for the food of the soul The Schoole-men haue vnderstood it as the Papists now speake of a substantiall changing as though it were no great miracle that common bread should now be assumed into that dignity that it should bee called Christs body and serue for a celestiall foode and be made a Sacrament of his body and bloud As before therefore I haue spoken Christs presence in the Supper I would wish that this Sacrament should bee esteemed and called of vs Christian men after Christs words namely the bread Christs body and the wine Christs bloud rather then otherwise Not that I meane any other presence of Christs body then a presence of grace a preseruer to Faith a presence spiritually and not corporally really naturally and carnally as the Papists doe meane For in such sort Christs body is onely in heauen on the right hand of God the Father almighty whether our faith in the vse of the Sacrament ascendeth and receiueth whole Christ accordingly Yea but one will say that to cal the Sacrament on that sort An obiection is to giue an occasion of Idolatry to the people which wil take the Sacrament which they see simply for Christs body as by experience wee are well taught and therefore it were better to cal it bread and so lesse harme should be especially in this age To this obiection I answere An answer that indéed great Idolatry is committed to and about this Sacrament and therefore men ought as much as they can to avoyd from occasion or confirming it But in as much as the holy Ghost is wiser then man and had foresight of the euils that might be and yet notwithstanding doth call it Christs bodie I thinke we should do euill if we should take vpon vs to reforme his spéech If Ministers did their dueties in Catechizing and Preaching then doubtlesse to call the Sacrament Christs body and to estéeme it accordingly could not giue occasion to Idolatrie and confirme it Therefore Woe vnto them that preach not There be two euils about the Sacraments which to auoyde the holy Ghost hath taught vs. For least we should with the Papists think Christs body present in or with the bread really naturally and corporally to be receiued which our bodily mouth where there is no other presence of Christs body then spirituall and to the faith in many places he kéepeth still the name of bread as in the Epistle to the Corinthians the tenth and eleuenth Chapters And least we shold make to light of it making it but a bare signe and no better then common bread the holy Ghost calleth it Christs body whose spéech I wish we would follow and that not onely as well to auoyde the euill which is now a dayes most to be feared concerning the Sacrament I meane of contemning it as also for that no faithfull man commeth to the Sacrament to receiue bread simply but rather yea altogether to communicate with Christs body and bloud For else to eate drink as Paul saith they haue houses of their owne The contempt of the Sacrament in the dayes of King Edward hath caused these plagues vpon vs presently the Lord bee mercifull vnto vs. Amen And thus much for the obiection of calling the Sacrament by the name of Christs body Another obiection of Christs presence in the Sacrament What saith one to call the Sacrament Christs body and to make none other presence then by grace or spiritually to faith which is of things hoped for and of things which to the bodily senses do not appeare is to make no presence at all or to make him none otherwise present then he is in his word when it is preached and therefore what néede we to receiue the Sacrament in as much as by this doctrine a man may receiue him dayly in the fielde as well and as much as in the Church in the celebration and vse of the Sacrament So this obiection I first answere that indeede neither the Scripture nor Christian Faith wil giue vs leaue to make any carnall reall naturall corporall or any such grosse presence of Christs naturall body in the Sacrament For it is in Heauen and the Heauens must haue it as saith Peter till Christs comming to iudgment except wee would denie the humanity of Christ and the verity of mans nature in him The presence therefore which we beléeue and confesse is such a presence as reason knoweth not and the world cannot learne nor any that looketh in this matter with other eyes or heareth with other eares then with the eares and eyes of the Spirit and of Faith Which Faith though it be of things hoped for and so of things absent to the corporall senses yet this absence is not an absence indéede but to reason and the old man the nature of Faith being a possession of things hoped for Therefore to grant a presence to Faith is not to make no presence at all but to such as know not Faith And this the Fathers taught affirming Christ to be present by grace and therefore not only a signification but also an exhibition and giuing of the Grace of CHRISTS body that is of life and of the seede of immortality as Cyprian writeth Wae eate Life and drinke Life faith Saint AVGVSTINE We féele a presence of the Lord by Grace or in Grace saith Chrystome We receiue the celestiall foode that commeth from aboue saith Athanasius We receiue the propertie of the naturall coniunction Athanasius Hylarius and knitting together saith Hillarius We receiue the nature of the flesh the blessing that giueth life in bread and Wine saith Cyrillus Cyrillus And else where he sayth that with the bread and Wine we eate the vertue of Christs proper flesh life grace and the propertie of the body of the onely begotten sonne of God which thing he himselfe expoundeth to be life Basilius Basilius saith that we by the Sacrament receiue the mysticall Aduent of Christs grace and the very vertue of his very nature Ambrosius Ambrose saith that we receiue the Sacrament of the true body Epiphanius Epiphanius saith we receiue the body or grace And Hierome saith that we receiue spirituall flesh Hieronimu which he calleth other flesh then that which was crucified Chrisostome saith Chrisostomus that wee receiue influence of grace and the Grace of the holy Ghost Saint Augustine saith that we receiue grace and veritie the inuisible grace and holinesse of the members of Christs body All the which sayings of the Fathers doe confirme this our faith and doctrine of

very Passion of Christ should be as present beholden with the eyes of Faith For which end Christ our Sauiour did specially institute this Supper saying Doe ye this in remembrance of mee or as Paul saith Shew you the Lords death till he come The Supper of the Lord then is not simply Christs body and blood but Christs body broken and his blood shedde Wherefore broken Wherefore shedde Forsooth that teacheth Christ himselfe saying Broken for you Shed for your sinnes and for the sins of many Here now then we haue occasion in the vse of the Sacrament to call to mind the greatnes and grieuousnesse of sinne which could not be taken away by any other meanes then by the shedding of the most precious bloud and breaking of the most pure body of the only begotten Sonne of GOD Iesus Christ by whome all things were made all things are ruled and gouerned c. Who considering this thing shall not be touched to repent Who in the receiuing of this Sacrament thinking that Christ saith to him Take eate this is my body which is broken for thee This is my blood which is shedde for thy sinnes can but tremble at the grieuousnesse of his sinnes for the which such a price was payd If there were no plague at all else to admonish man of sinne how grieuous a thing it is in Gods sight surely that one were enough But alas how are our hearts bewitched through Sathans subtilties and the custome of sinne that we make sinne a thing of nothing God open our eyes in time and giue vs repentance which wee sée this Sacrament doth as it were enforce vs vnto in the reuerence and true vse of the same Againe in hearing that this which we take and eate is Christs body broken for our sinnes and his bloud shed for our iniquities we are occasioned to call to mind the infinite greatnesse of GODS mercy and truth and of Christs loue towards vs. For what a mercie is this that God would for man beeing lost through his wilfull sinnes be content yea desirous to giue his owne onely Sonne The Image of his substance the brightnesse of his glorie being in his own bosome to be made man for vs that we men by him might be as it were made Gods What a mercie is this that God the Father should so tender vs that he would make this his Sonne being equall with him in diuinitie a mortall man for vs that wee might bee made immortall by him What a kindnesse is this that the Almighty Lord should send to vs his enemies his deare Darling to bee made poore that wee by him might bee made rich What bowels of compassion was this that the omnipotent Creator of Heauen and earth would deliuer his owne onely beloued Sonne for vs creatures to be not onely flesh of our flesh and bone of our bones that we might by him through the holy Ghost be made one with him and so with the Father by communicating the merits of his flesh that is righteousnesse holinesse innocencie and immortalitie but also to bee a slaine Sacrifice for our sinnes to satisfie his iustice to conuert or turne death into life our sinne into righteousnes hell into Heauen misery into felicitie for vs What a mercy is this that GOD will rayse vp this his Sonne CHRIST not onely to iustifie and regenerate vs but also in his person to demonstrate vnto vs our state which wee shall haue for in his comming we shall be like vnto him Oh wonderful mercy of God which would assume this his Christ euen in humane body into the heauens to taken and kéepe their possession for vs to leade our captiuitie captiue to appeare before him alwaies praying for vs to make the throne of Iustice a throne of mercy the seat of glory a seat of grace So that with boldnesse we may come and appeare before God to aske and finde grace in time conuenient Againe what a verity and constant trueth in God is this that he would according to his promise made first to Adam and so to Abraham and others in his time accomplish it by sending his sonne so graciously Who would doubt hereafter of anything that he hath promised And as for Christs loue oh whose heart can be able to thinke of it any thing as if deserueth He being God would become man He being rich would become poore He being Lord of all the world became a seruant to vs all hee being immortall would become mortall miserable and taste of all Gods curses yea euen of hell it selfe for vs. His bloud was nothing too deare his life nothing considered to bring vs from death to life But this his loue néedeth more heartie weighing then many words speaking and therefore I omit and leaue it to your considerations So that in the receiuing of this Supper as I would you would tremble at Gods wrath for sin so would I haue you to couple to that terror and feare true faith by which ye might be assuredly perswaded of Gods mercie towards you and Christs loue though all things else preached the contrary Do euery of you surely think when you heare these words Take eate this is my body broken for your sinnes Drinke this is my bloud shed for your sins That God the eternal Father embracing you Christ calleth clippeth you must louingly making himselfe one with you and you one with him and one with another amongst your selues You ought no lesse to be certaine now that God loueth you pardoneth your sinnes and that Christ is all yours then if you did heare and Angell out of heauen speaking so vnto you And therefore reioyce and be glad and make this Supper Eutharichiam a thankesgiuing as the Fathers named it Be no lesse certaine that Christ and you now are all one then you are certaine the bread and wine is one with your nature and substance after you haue eaten and drunke it Howbeit in this it differeth that you by faith are as it were changed into Christ and not Christ into you as the bread is for by faith he dwelleth in vs and we in him God giue vs faith in the vse of this Sacrament to receiue Christ as he giueth vs hands to receiue the element simbole and visible Sacrament God grant vs not to prepare our féeth and belly as Saint Augustine saith but rather of his mercy he prepare and giue vs true and liuely faith to vse this and all other his ordinances to his glory and our comforts He sweep the houses of our hearts and make them cleane that they may bee worthy Temples and lodgings for the Lord. Amen Wherefore the Sacrament was instituted Now let vs come and looke on the third and last thing namely wherefore the Lords did institute this Sacrament Our nature is very obliuious of GOD and of all his benefits And againe it is very full of dubitation and doubting of GODS loue and of his kindnesse Therefore to the end these two things might be something