Sermon of Repentance, Text

Sermon of Repentance · Text

¶A ſermon of repentaunce made by Iohn Bradforde.

THe lyfe we hauehave at this preſent, is the gyft of God, in whom we liue moue, and are, Actes. xvii. and therefore is he called Iehouah, Exod iii. for the whiche lyfe, as we ſhoulde be thankefull, ſo we may not in any wyſe, vſe it after our owne fantacie, but to thende for the whiche it is geuen & lente vsus, that is, to the ſettynge forth of Gods prayſe and glory, by repentaunce, conuerſion, and obedience to his good wyl, and holy lawes, wherevnto his longe ſufferynge doeth (as it were) euen drawe vsus, yf our hartes by impenitency were not hardned. And therfore our lyfe in the ſcripture is called a walkynge, for that as the body dayly draweth more & more▪ neare his ende, that is the earth: euen ſo our ſoul draweth dayly more and more, neare the death, that is: ſaluation or dampnation, heauen or hell. Of which thinge, in that we are mooſt careleſſe, and very foles (for we alas, are the ſame to day, we were yeſterday, and not better or nearer to God, but rather nearer to hel, Sathan, and perdition, beynge couetouſe, idle, carnal, ſecure, necligēt, proud, &c.) I think my labour cannot be better beſtowed, then with the Baptiſt, Chriſt Ieſus, and his Apoſtels, to harp on this ſtringe, whiche of all other is mooſte neceſſarye, and that in theſe dayes moſt ſpecially. What ſtrynge is that ſayeth one? Forſoth brother the ſtryng of repentaunce y^e whiche Chriſt our ſauiour did vſe fyrſt in his miniſtery, and as his miniſter at this preſent I wyll vſe vntounto you all.

Repent, for the kingedome of heauen is at hande. Math. iiij.

This ſentence thus pronounced, and preached by our ſauiour Ieſus Chriſte, as it doeth commaund vsus to repent, ſo to the doinge of the ſame, it ſheweth vsus a ſufficient cauſe to ſturre vsus vppe therevnto, namelye, for that the kyngdome of heauen (which is a kyngedome of all ioye, peace, ryches, power, and pleaſure) is at hande, to al ſuch as do ſo, that is, as do repente. So that the meanynge hereof is, as thoughe our ſauiour myght thus ſpeake preſently: Syrs, for that I ſe you al walkynge the wronge way, euen to Sathan and vntounto hell fyre, by folowynge the kyngedome of Sathan, whiche nowe is coloured vnderunder the pylled pleaſures of this lyfe, and folyſhnes of the fleſhe, moſte ſubtelly to your vtter vndoynge, and deſtruction: Beholde and marke well what I ſaye vntounto you: The kingdome of heauen that is another maner of ioye and felicitie, honoure, and riches, power, and pleaſure, then you nowe perceyue or enioye, is euen at hande, and at youre backes, as yf you wyll turne agayn, that is, repent you, you ſhal moſt truely and pleaſauntlye fele, ſee, and enherit: Turne agayne therfore I ſay, that is: repent, for this ioye I ſpeake of, euen the kyngdome of heauen, is at hande.

Here we maye note fyrſte the corruption of our nature, in that to this commaundement, repent you, he addeth a cauſe, for y^e kingdome of heauen is at hande: for by reaſon of the corruption and ſturdines of our nature, God vntounto all his commaundementes, commonlye eyther addeth ſome promiſe to prouoke vsus to obedience, or elles ſome ſuche ſufficient cauſe, as cannot but tickle vsus vp to hartie labourynge, for the doynge of the ſame: as here to the commaundement of doynge penaunce, he addeth this aitiologie or cauſe, ſayinge: for the king dome of heauen is at hande.

Agayne in that he ioyneth to the commaundemente, the cauſe, ſayinge: for the kyngedome of heauē is at hand: we may learne that of the kyngedome of heauē, none (to whom the miniſterye of preaching doth appertayne) can be partaker, but ſuch as repente and do pennaunce.

Therfore dearly beloued, yf you regarde the kyngedome of heauen, in that you cannot entre therein except you repent, I beſech you al of eueryevery eſtate as you woulde your owne weale, to repent and do penaunce, the which thinge that you maye do, I wyll do my beſte now to helpe you by gods grace.

But fyrſt becauſe we cannot well tell what repentaunce is, thorowe ignoraunce, & for lacke of knoweledge, and falſe teachynge, I wyll (to begynne with all, ſhewe you what repentaunce is.

Repentaunce or pennaunce is no Englyſhe worde, but we borowe it of the Latiniſtes, to whome pennaunce is a forethinkynge in Englyſhe, in Greke, a beynge wyſe afterwardes, in Hebrewe, a conuerſion or turnyng, the whyche conuerſion or turnynge, in that it can not be true and hartye vntounto God eſpecially, without ſome good hope or truſt of pardone for that whyche is all readye doone and paſte, I maye well in thys ſorte defyne it, namelye, that pennaunce is a ſorrowynge or forethynkynge of oure ſynnes paſte, an earneſte purpoſe to amende, or turnynge to GOD, with a truſte of pardone.

This diffinicion maye be deuyded into three partes, that pennaunce or repentaunce ſhuld contayne, fyrſt a ſorowynge for our ſynues: Secondlye a truſte of pardonne, whyche otherwyſe maye be called a perſwaſion of Gods mercy, by the merits of Chriſte, for the forgeueneſſe of our ſynnes: And thyrdely apurpoſe to amende, or conuerſion to a newe lyfe: the whiche thyrd or laſt part, cannot be called properly a parte, for it is but an effect of pennaunce, as towards the ende you ſhall ſe by Gods grace. But leaſt ſuche as ſeke for occaſion to ſpeake euill, ſhoulde hauehave any occaſion, though thei tarry not out the ende of this ſermon: I there fore deuyde penaunce into the iii foreſayde partes, of ſorowing for oure ſynne, of good hoope or truſte of pardon, and of a newe lyfe. Thus you now ſe what penaunce is, a ſorowyng for ſynne, a purpoſe to amend, with a good hope or truſte of pardone.

This pennaunce not onelyonly differeth from that whiche men comonlye hauehave taken to be pennaunce, in ſaying and doing our enioyned lady pſalters, Seuen Pſalmes, faſtinges, pilgrimages almoſe dedes, and ſuch lyke thinges: but also frome that whiche the more learned hauehave declared to conſiſt of three partes, namely Contricion, Confeſſion and Satiſfaction.

Contricion they call a iuſte & a full ſorowe for theyr ſynne, for this worde, iuſt, and ful, is one of the differences betwene contricion and attricion.

Confeſſion they cal a numbring of all theyr ſynnes in the eare of theyr ghoſtly father: for as (ſaye they) a iudge cānot abſolue with out knoweledge of the cauſe or matter, ſo cannot the Preiſte or goſtly father abſolue from other ſynnes, then thoſe whiche he doth heare.

Satiſfaction they call a mendes makinge vntounto God for their ſynnes, by theyr vndue workes, opera indebita, workes more thē they nede to do, as they terme them. This is theyr pennaunce whiche they preache, wryte, and alowe: but howe true this geare is, howe it agreeth with goddes worde, howe it is to be alowed, taught, preached, and wrytten, let vsus a lyttell conſidre. If a man repent not vntyl he hauehave a iuſt & full ſorowynge for his ſynnes (dearly beloued) when ſhall he repent? for inaſmuche as hell fier, and the poniſhment of the deuils is a iuſte ponyſhmente for ſynne: Inaſmuch as in al ſynne, ther is a contempt of GOD, whyche is all goodneſſe, and therefore there is a deſerte of all ylneſſe: Alaſſe who can bear or feele this iuſte ſorowe, this full ſorowe for our ſinnes, this their contrition, whiche they ſo do diſcerne from theyr attricion? Shall not man by this doctryne rather diſpayre then come by repentaunce?

Yf a manne repent not vntyll he hauehave made confeſſyon of all hys ſynnes, in the eare of hys gooſtlye father: yf a man can not hauehave abſolution of his ſynnes, vntyll hys ſinnes be tolde by tale and nūber, in the preiſts eare, in that as Dauyd ſayethe, none canne vnderſtande, moche leſſe then vtter al hys ſynnes.Pſa. xixPs 19 Delicta quis intelligit, Pſalm xxxviij.Who can vnderſtande his ſinnes? in that Dauid of him ſelfe complayneth (elſe where,) howe that thys ſynnes are ouer flowed his head, and as a heauye burthen do depreſſe hym: halaſſe ſhall not a man by this doctryne be vtterlye dryuen from repentaunce? Thoughe they hauehave gone aboute ſomethyng to make plaiſters for theyr ſoores, of confeſſion, or attricion, to aſwage this geare, biddinge a manne to hope well of his contricion, thoughe it be not ſo ful, as is required and of his confeſſion, thoughe he hauehave not nombred all his ſinnes, yf ſo be that he do ſo muche as in hym lyeth: Dearelye beloued in that there is none but that herein he is gyltye (for who doth as muche as he maye) trowe ye that this playſter is not lyke ſalte for ſore eyes? Yes vndoubtedlye when they hauehave al done they can for the appeaſing of conſciences in theſe pointes, this is the ſome that we yet ſhulde hope well.

But yet ſo hope that we muſte ſtonde in a mammeryng & doubtynge, whether oure ſynnes be forgeuen. For to beleue remiſsionem peccatorum, that is to be certeyne of forgeuenes of ſinnes, as oure crede teacheth vsus, they coūt it a preſumptiō. Oh abhomination, and that not only hereat, but at all theyr pennaunce as they paynte it.

As concerninge Satiſfaction by theyr opera indebita, vndewe workes, that is by ſuche workes as they nede not to doo, but of theyr owne voluntaryneſſe, and wylfulneſſe (wylfulneſſe in dede) who ſeeth not monſtruous abhomination, blaſphemie, and euen open fyghtynge agaynſte God. For yf Satiſfaction can be done by man, then Chriſt died in vaine for him that ſo ſatiſfieth, and ſo reyngneth he in vayn, is he a byſſhoppe and a Prieſte in vayne.

Goddes lawe requyreth louelove to God with all oure harte,Den. vi ſoule,mat. xxij power,Mar. xx myght, and ſtrenghte, ſo that there is nothynge canne be done to Godwarde,Luke. x.Luke 10 whiche is not conteined in this commaundemente, nothynge can be done ouer, and aboue this.

Againe Chriſt requireth that to manward we ſhould louelove one another,Ioh. xiij as he loued vsus. Trowe that we can do any good thynge to oure neyghbourwarde, which is not herein compriſed?

Yea, let them tell me when they do any thynge ſo in the louelove of God and theyr neyghboure, but that they had nede to crye,Mat. viMatt 6 Demitte nobis debita nostra.

Forgeue vsus oure ſinnes, ſo farre are we of, from ſatiſfieng, doeth not Chriſte ſaye,Lu. xvij. when you hauehave done all thinges that I hauehave cō maunded you, ſay that ye be but vnprofitable ſeruaūtes? Put no thinge to my worde,Ap. xxij. ſayeth god. yes,De. iiij. xij. workes of ſupererogation, ſuperabhomination ſaye they. Whatſoeuer thinges are true ſayeth the apoſtle S. Paul. Philip. iiij. whatſoeuer thinges are honeſte, whatſoeuer thinges are pure, whatſoeuer thynges are conueniente, whatſoeuer thinges are of honeſt report, yf there be any vertue, yf there be anye prayſe, hauehave you them in youre minde and do them, & the god of peace ſhalbe with you. I weene this well looked on, wyll pull vsus from popiſh ſatiſfactory workes whiche do deface Chriſtes treaſures and ſatiſfaction.

In heauen and in earth was there none founde that coulde ſatiſfy gods angre for our ſinnes or get heauen for man, but only y^e ſonne of God Ieſus Chriſt, the Lyon of the tribe of Iuda, who by his bloude hath wrought the worke of ſatiſfaction, and alonelye is worthy all honour, glorye, and prayſe, for he hath opened the boke with the ſeuen ſeales, Apoca. v.

Dearely beloued, therfore abhorre this abhomination, euē to thinke that there is any other ſatiſfaction to Godward for ſinne, then Chriſtes bloude onelyonly: blaſphemye it is, and that horriblye to thynke otherwyſe.

The bloud of Chriſt purifieth (ſayeth S. Iohn) from al ſinne,Apo▪ xiii and therfore he is called y^e lambe ſlayne from the begynninge of the world, becauſe there was neuer ſynne forgeuen of God, nor ſhalbe from the begynninge vntounto the ende of the worlde, but only thorowe Chriſtes death, prate the pope & his prelates as pleaſe them, with theyr pardons, purgatories, purgations, place bois, trentales, diriges, workes of ſupererogations, ſuperabhominations. &c.

Eſay. xliii. I am he ſayeth the Lorde, whiche put awaye thyne offences, and that for mine owne ſake, and wyl no more remembre thyne iniquities: putte me in remembraunce (for we wyll reaſon together) & tell me what thou haſt for thee, to make thee ryghtuous. Thy fyrſte father offended ſore. &c. And thus writeth S. Iohn,1. Ioh. ij. Yf any man ſynne we hauehave an aduocate ſayth he with the father, euē Ieſus chriſt the ryghtuous, and he is the propiciation or ſatiſfaction for oure ſynnes: As in the .iiii. chapter, he ſayeth, that God hath ſente hys Sonne to be a propiciation or meane, for the takynge awaye of our ſynnes, accordynge to that whiche Paule wryteth. Heb. ii. where he calleth Chriſt, a mercifull and faythful prieſte, to purge the peoples ſynnes, ſo that blind buſſardes, and peruerſe papiſtes they bee, whiche yet wyll prate our merits or workes, to ſatiſfy for our ſinnes in part or in whole before baptiſme or after. For to omyt the teſtimonies I broughte out of Iohn and Paule, whiche the blinde cannot but ſee: I pray you remember the texte oute of Eſaye, whych euen nowe I rehearſed, beynge ſpoken to ſuche as were thē the people of God, & had ben a long time, but yet were fallen into greuous ſinnes after theyr adoption into the number of gods chyldrē, it is for my own ſake ſayth God, that I put away thy ſinnes. Wher is your partig of the ſtake now? if it be for gods owne ſake, yf Chriſt be the propitiation, thē recant, except you wyll become ydolaters, making your workes God, and Chriſte? Saye as Dauid teacheth: not to vsus lorde, not to vsus, but to thy name be the glorye.

And it is to be noted that God doth caſt in their teeth, euen the ſynne of theyr fyrſte father, leaſte they ſhoulde thinke that yet perchaunce, for the ryghtuouſnes and goodnes of theyr good fathers, theyr ſynnes myghte be the ſooner pardoned, and ſo god accept theyr workes. Yf they had made ſatiſfaction for that whiche is done to the congregation publikely by ſome notable puniſhmēt, as in the primatyue church was vſed to open offenders, ſparkles wherof & ſome traces yet remayne, whē ſuch as hauehave ſynned in adultry go about the church with a taper in theyr ſhyrtes. Or yf they had made ſatiſfaction for reſtitution to manward of ſuche goodes as wrong fully is gotten, y^e which true pennaunce cannot be without: Or yf by ſatiſfaction they had mente a newe lyfe to make amendes to the congregation thereby, as by theyr euyll lyfe they dyd offende the congregation, in which ſence the apoſtle ſemeth to take that whiche he wryteth .ii. Cor. vii. where tholde interpretoure calleth foreign ſatiſfaction, whiche rather ſignifieth a defence or anſwerynge agayne: yf I ſay, they had taken ſatiſfactiō any of theſe wayes, then they had done well, ſo that the ſatiſfaction to God had bene left alonely to Chriſte.

Agayne, yf they had made confeſſion eyther for that whiche is to god pryuately, either for that whiche is to the congregation publikelye, either for that which is a free conſultation, with ſome one learned in gods booke, and appoynted therunto as fyrſte it was vſed, and I wyſh were now vſed amongeſt vsus, ether for that whiche is a reconciliacion one to another, it had ben ſomethynge: yea if they had made it for fayth, becauſe it is a trewe demonſtration of fayth, as in Paul we may ſe to the Romaynes the .x. and to the Hebrews, when he calleth Chriſte the captayne of our confeſſion, that is of our fayth. And ſo confeſſours were called in the prymitiue churche, ſuche as man fully dyd wytneſſe theyr fayth, with the parell of theyr lyues: yf I ſaye they hadde taken it thus, then hadde they doone ryghte well.

And ſo contricion, yf they had lefte out theyr ſubtyll diſtinction betwene it and attricion by this worde iuſt or full, makynge it a hartye ſorowe for theyr ſynnes, then we woulde neuer hauehave cryed oute agaynſt them therfore. For we ſay pennaunce hath thre partes, contricion, yf you vnderſtande it, for a hartye ſorrowyng for ſynne. Confeſſyon, yf you vnderſtonde it for fayth of free pardonne in Goddes mercye by Ieſus Chriſte. And ſatiſfaction yf you vnderſtande it not to Godwardes (for that onelyonly to Chriſt muſte be lefte alone) but to manwarde in reſtitucion of goodes, wrongefully or fraudulently gotten, of name hindred by our ſclaū ders, and in newenes of lyfe: althoughe as I ſayde before, and anone wyll ſhewe more playnely by gods grace, that this laſte is no parte of pennaunce in deede, but a playne effecte or fruyte of true pennaunce.

I mighte here brynge in examples of theyr pennaunce, how perilous it is to be embraced, but lette the example of theyr graunde ſier Iudas ſerue, in whome we ſee all the partes of their pennaunce, as they deſcribe it, and yet notwithſtanding was he damned. He was ſory enough as the effect ſhewed, he had their contricion fully oute of the whiche he confeſſed his faute ſaying: I hauehave betrayed innocent bloud and therevnto he made ſatiſfaction, reſtorynge the money he had receyued. But yet all was but loſt, he hanged vp hym ſelfe, hys bowelles burſte out, and he remayneth a chyld of perdition for euer. I wold wiſhe that this example of Iudas, in whome you ſee the parts of theyr pennaunce contricion, confeſſion, and ſatiſfaction, woulde moue them to pennaunce, and to deſcribe it a lytell better, makynge hope or truſt of Gods free mercy a pece thereof, or elles with Iudas they wyll marre all.

Perchaunce theſe wordes, cō tricion, confeſſion, and Satiſfaction were vſed as I hauehave expoū ded them at the firſt. But in that we ſee ſo muche daunger & hurt by vſynge them without expoſitions, either let vsus ioyne to them open expoſitions alwayes: or elles let vsus not vſe them at all, but ſaye as I wryte, that pennaunce is a hartye ſorow for our ſinnes, a good hope or truſte of pardone thorough Chriſte, whiche is not withoute an earneſte purpoſe to amende, or a new lyfe. This pennaunce is the thynges whereto all the ſcripture calleth vsus, this pennaunce do I nowe cal you al vntounto, this muſte be continuallye in vsus, and not for a lent ſeaſon, as we hauehave thoughte, This muſte increaſe dayly more and more in vsus, withoute this we cannot be ſaued.

Searche therfore your harts all, all ſwearers, blaſphemers, lyars, flatterers, baudye or ydle talkers, geſters, bribers, couetouſe, dronckardes, glottonnes, whoremongers, theues, murtherers, ſlaunderers, ydle lyuers, necligente in theyr vocation. &c, All ſuche and al other as lament not theyr ſynnes, as hope not in Goddes mercy for pardon, as purpoſe not hartely to amende, to leaue theyr ſwearinge, dronkenneſſe, ſhhoredome, couetouſneſſe, ydelneſſe, &c. all ſuche I ſay ſhall not, nor cannot entre into Goddes kyngedome, but hell fyer is prepared for them, wepinge and gnaſſhinge of teethe, wherevnto alaſſe I feare me verye manye will needes goo, in that verye manye wilbe as they hauehave bene, lette us euen to the wearynge of oure toungue to the ſtompes, preache and praye neuer ſo muche to the contrarye, and that euen in the bowelles of Ieſus Chriſte, as nowe I beſech you all, all, all, and euerye mothers chylde, to repente and lamente youre ſynne, to truſte in Gods mercy, and to amend your lyues.

Now me thinks you are ſome what aſtonnied, whereby I gather that preſentlye you deſyer this repentaunce, that is, this ſorowe, good hope, and newneſſe of lyfe: the whiche that you maye the rather attaine and get to youre comfortes, as I hauehave goone aboute to be a meane to ſturre vp (by Goedes grace) this deſiae of repētaunce, ſo throughe the ſame grace of God, wyll I go aboute now to ſhew you, how you may hauehave your deſier in this behalfe. And fyrſte concernynge this part, namely ſorow for your ſynnes and hartye lamentynge of the ſame.

For this (yf you deſier the hauynge of it) you muſte beware that you thinke not that of your ſelues, or of your owne free wyll, by any meanes you cā get it, you may eaſely deceaue your ſelues, and mocke your ſelues, thinking more of your ſelues then is ſemelye.

Al good thynges, and not peces of good thinges, but all good thinges (ſayeth S. Iames commeth from God y^e father of light.Iam. i.Jas 1 If therefore pennaunce be good (as it is good) then the partes of it be good. From God therefore do they come, and not of our free wyll. It is the Lorde that mortifieth, i. Reg. ijthat bringeth downe, that humbleth ſayth the ſcripture in ſundrye places. After thou haddeſt ſtriken my thigh ſayeth Ieremye, Hie. xxxiI was aſhamed▪ Lo he ſayth, after thou haddeſt ſtriken me: and therfore praieth he euen the laſt wordes almooſt he writeth: Turne vsus lord and we ſhal be turned,Lam. v.Lam 5 the whiche thing Dauyd doth very often. Wherfore, fyrſt of all, yf thou wouldeſt hauehave this parte of pennaunce, as for the whole (becauſe it is goddes gyft.Actes. vActs 5 Acte. xi. ii, Timo. ii. ſo for this parte, go thou vntounto God, & make ſome lyttel prayer, as thou canſt vntounto his mercy for the ſame in this or lyke ſorte.

Mercifull father of our ſauioure Ieſus Chriſte, bcauſe I hauehave ſynned and done wickedly, and thorowe thy goodnes hauehave receaued a deſire of repentaunce whereto this longe ſufferaunce doth draw my hard heart. I beſech thy mercy in Chriſt to work the ſame repentaunce in me: & by thy ſpyryt, power, and grace, to humble, mortifye, and feare my conſcyence for my ſynnes to ſaluation, that in thy tyme thou mayeſte comforte and quycken me, thoroughe Ieſus Chriſt thy dearly beloued ſonne. Amē. After this ſort I ſay, or otherwyſe, as thou thynkeſte good, yf thou wylte hauehave this fyrſt parte, contricion, or ſorowe for thy ſynnes, do thou begge it of God, thorow Chriſte. And when thou haſte aſked it, as I hauehave laboured to dryue the frome truſtynge in thy ſelfe, ſo nowe I gooe aboute to moue thee from flatterynge of thy ſelfe, from ſluggyſhnes and negligence, to be diligente to vſe theſe meanes folowynge.

VntoUnto prayer which I would thou ſhouldeſt fyrſt vſe as thou canſt: Secondly, get thee Gods lawe as a glaſſe to toote in, for in it, and by it commeth the trewe knowledge of ſynne, withoute whiche knoweledge there can be no ſorowe. For howe can a man ſorrowe for his ſynnes, whyche knoweth not his ſynnes? As when a man is ſycke, the fyrſte ſteppe to health, is to knowe his ſyckeneſſe, euen ſo to ſaluation the fyrſte ſteppe thereto, is to knowe thy dampnation due for thy ſynnes.

The lawe of God therefore muſte be gotten, and well tooted in, that is, we muſte looke in it ſpirituallye, and not corporallye or carnally as the outward word or letter doth declare and vtter, and ſo our ſauioure teacheth vsus in the .v. of Math, expoundinge the .vi. and .vii. commaundementes, not onelyonly after the outward dede, but alſo after the hearte, makynge there the anger of the hart a kynd of murther, luſtinge after an other mans wyfe, a kind of adulterye.

And this is one of the differences betwene Gods lawe and mannes lawe. That of this (mannes lawe I meane) I am not condempnable, ſo longe as I obſerue outwardely the ſame.

But Goddes lawe goeth to the roote, and to the harte, condempnynge me for the inwarde mocion, althoughe outwardlye I lyue moſte holely. As for example. Yf I kyll no man, though in my heart I hate: mans law cō dempneth me not: but otherwiſe doeth gods law: And why, for it ſeeth the fountayne whence the euyl doeth ſpring, If hatred wer taken out of the hearte, loftineſſe in lookes, detraction in tonge, & murther by hand, could neuer enſue. Yf luſtinge were out of the heart, curioſitie in countenaunce wantōnes in wordes, thē baudie boldneſſe, in body would not appeare. In that therfore this outwarde euyll ſpringes out of the inward corrupcion: ſeynge gods lawe alſo is a lawe of libertie, as ſayth S. Iames:Iam. ij. And ſpirituall as ſayth S. Paul:Ro. vij. Perfectly and ſpiritually, it is to be vnderſtand, yf we wyll truelye come to the knowledge of our ſynnes. For of this inwarde corruption, reaſon knoweth but litle or nothinge:Ro. vij. I had not knowē ſayth Paul, y^e luſting (which to reaſon, & to them which are gyded only by reaſō, is thoughte but a trifle) I had not knowen ſayth he, this luſting to hauehave been ſinne, yf y^e law had not ſayd Non concupiſces, thou ſhalt not luſt.

To the knowledge therfore of our ſinne (w^tout which we cānot repent or be ſory for our ſinne) let vsus ſecondly gette gods law as a glaſſe to toote in: & that not only litterally, outwardly, or partely, but alſo ſpiritually, inwardlye, & throughly: let vsus cōſidre the hart & ſo ſhall we ſee the foule ſpottes we are ſtayned withal, at leaſt inwardly, De tempore Barlarico ….wherby we y^e rather may be moued to harti ſorow & ſighīg For as ſ. Auſten ſayth it is a glas which feareth no bodie: but euen loke what a one part ſo it paintes the oute. In the law we ſee it is a foule ſpot not to louelove the Lord our God w^tal (al I ſay) our heart ſoule, power, might & ſtrength, & that cōtinually, In the law it is a foule ſpotte, not onelyonly to make to our ſelues any grauen ymage or ſimilitude, to bow therto. &c, but alſo not to frame our ſelfes wholly after the ymage wherto we ar made not to bow to it, to worſhip it. In the law we ſe y^t it is a foule ſpot, not only to take gods name in vain: but alſo not earneſtli, hartely, & euen cōtinually to call vpō his name only, to geue thākes vntounto him, to beleue, to publiſhe, & to liue his holy word. In gods law we ſe it is a foule ſpot to our ſoules, not only to be an opē prophaner of y^e ſaboth day: but alſo not to reſt frō our own words & works y^t y^e lord might both ſpeake & wor vsus, & by vsus: not to heare his holy worde: not to communicate hys Sacramentes, not to geue occaſion to others to holynes, by our example in godlye workes & reuerēt eſteminge of the miniſterie of his worde.

In Gods law we ſee it a foule ſpot to our ſoules not only to be an opē diſobeyer of our parents, magiſtrates, mayſters, and ſuch as be in anye auctoritie ouer vsus: but alſo not to honour ſuch, euen in our heartes, not to geue thā kes to God for them, not to pray for them to ayde, to helpe, or releue them, to beare with their infirmities. &c. In Gods lawe we ſee it a foule ſpotte in our ſoules not onelye to be a manqueller in hatered, malyce, proude lookes, bragges, backbiting, raylinge, or bodely ſlaughter: but alſo no to louelove oure neyghbours, yea oure enemies, euen in our hartes, and to declare y^e ſame in al our ieſture wordes and workes. In Gods law we ſee it a foule ſpot to oure ſoules, not onelye to be a whoremonger in luſting in our heartes in wanton loking, in vncleane or wanton talking, in actuall doing vnhoneſtly with out neyghbors wife, daughter, ſeruaunt. &c. but alſo not to be chaſt, ſobre, temperate in heart, lokes, tonge, apparell, deedes, and to helpe others there vntounto accordinglye. &c. In Gods law we ſee it is a ſoule ſpot to our ſoules, not onelyonly in hearte to couet, in loke, or worde, to flatter, lye, colour, &c, in dede to take away any thing whiche pertayneth to another: but alſo in heart countenaūce, word & dede, not to kepe, ſaue, and defend that which pertayneth to thy neyghbour as thou wouldeſt thine own.

In Gods law we maye ſee it a foule ſpot, not only to lie, or beare falſe witnes agaynſt any mā but alſo not to hauehave as greate care ouer thy neyghboures name, as ouer thine owne. Sinne in gods law it is (we may ſe) & a foule ſpot not only to conſent to euil, luſt, or carnal deſyres, but euē the verye natural or carnal luſtes & deſires thēſelues, for ſo I may cal thē natural it ſelf, beyng now ſo corrupted as ſelf louelove, & many ſuch like, by reaſon wherof, I trow ther is none▪ that toteth well herein, but though he be blameles to y^e world & fayre to y^e ſhew, yet certaynely inwardly, his face is foule araied & ſo ſhamful ſaucie māgie, pocked & ſkabbed, y^t he cānot, but be ſory, at the cōtēplaciō therof: & that ſo much more by how much he continueth to loke in this glas accordingly. And thus much cōcernīg the ſecōd mean to y^e ſtirring vp of ſorowe for our ſinne: y^t next vntounto praier, we ſhuld tote in gods law ſpiritually: y^t which toting yf we vſe w^t praier (as I ſaid) let vsus not doubt, but at y^e lēgth, gods ſpirit wil worke, as now to ſuch as beleue, (for to y^e vnbeleuers al is in vayn: Their eyes ar ſtarke blind they can ſee nothing) to ſuche as beleue (I ſay) I truſt ſomthing is done euē already. But yf nether by praier nor by tooting in Gods law ſpiritually, as yet thy harde vnbeleuing hart fealeth no ſorow nor lamēting for thy ſinne: Thirdly loke vponupon y^e tagge tied to gods law, for as to mās lawes, there is a tagge tied, y^t is a penaltie. So is there to Goddes lawe a tagge tyed, that is a penaltie: and that no ſmall one, but ſuche a greate great one, as cānot, but make vsus to caſt our curriſh tayles betwen our legges, yf we beleue it, for all is in vayne, yf we be faythles not to beleue, before we feele.

This tage is Gods maledictiō or curſſe,Gal. iij. maledictus omnis (ſayth it) qui nō permanet in omnibus quae ſcripta ſunt in libro legis ut faciat eam, Loe, accurſed (ſaith he) is al no acception, al ſayth God which continueth not, in al thinges (for he that is giltie of one is giltie of the whole layeth S. Iames) In all thinges therefore, (ſayeth the holy ghoſt) which are written in the boke of the lawe to do them: he ſayeth not to heare them, to talke of them, to diſpute of them, but to doe them.

Who is he now that doth theſe? Rara auis, fewe ſuch byrdes, yea none at all. For all are gone oute of the way, though not outwardlye by word or dede, yet inwardly at the leaſt, by defaulte & wantinge of that which is requyred: ſo that a chylde of one nightes age is not pure, but (by reaſon of byrth ſinne) in daunger of Gods malediction. Moch more thē we which halas hauehave dronken in iniquitie as it were water,Iob. xv.Job 15 as Iob ſayeth: but yet halas we quake not. Tell me nowe good brother why do you ſo lightely conſyder Gods curſſe, that for your ſinnes paſt you are ſo careles as though you had made a couenaunt with death and damnatiō as the wicked dyd in Eſayes time? what is Gods curſſe? At the popes curſſe with boke, bell, & candle, oh howe trembled we, which harde it but onelyonly, though the ſame was not dyrected vntounto vsus, but vntounto others, but to this Goddes curſſe, which is incōparably, more fell, & importable, & is directed, yea hā ging ouer vsus al, by reaſon of our ſinnes, halas how careles ar we? Oh faythles hard harts.Apoc. iij. Oh Iezabels geſtes, rocked and layd a ſlepe in her bed, Oh wicked wretches, whiche being come into the depe of ſinne do cōtēpne theſame, Oh ſorowles ſinners & ſhameles ſhrinking harlots, Is not the anger of a kinge death? and is y^e anger of the king of al kinges a matter to be ſo lightlye regarded, as we doe regard it, which (for our ſinnes) are ſo recheles y^t we ſlug & ſlepe it oute? As waxe melteth away at the heate of y^e fyre (ſaith Dauid) ſo do the wicked periſhe, at the face or countenaūce of the Lord: Yf dearly beloued his face be ſo terrible, and intollerable for ſinners, & y^e wicked: What trowe we his hand is? At the face or apearing of gods anger, the earth trembleth: but we earth, earth, yea ſtones, yron, flintes, trēble no thinge at al? yf we wil not trēble in hearinge, wo vntounto vsus for then ſhal we be craſſhed a peces in feelinge: yf a lyon rore the beaſtes quake, but we are worſſe thē beaſtes, which quake nothing at the roring of the lion, I meane y^e lord of hoſtes. And why? becauſe the curſſe of God, hardenes of heart, Chreno. iij, is already fallē vponupon vsus, or els we could not but lamēt & trēble for our ſynnes, yf not for the ſhame and foulenes thereof: yet at the leaſt for the maledictiō and curſſe of God, which hāgeth ouer vsus for our ſynnes.

Lorde be mercyfull vntounto vsus for thy Chriſtes ſake, and ſpare vsus in thyne anger, remembre thy mercy towardes vsus. Amen.

And thus much for the thyrde thing to the mouing of vsus to ſorow for oure ſinnes (that is for y^e tagge tied to Gods law, I mean for the malediction and curſſe of God.

But yf our heartes be ſo hard that thorow theſe we yet fele not harty ſorow for our ſynnes: Let vsus fourthlye ſet before vsus examples paſt, and preſent, old & new: that therby the holy ſpirite may be effectual to worke in his time, this worke of ſorowing for oure ſinne.

Loke vponupon Gods anger for ſynne in Adam and Eue: For eating a pece of an apple. Were not thei the deareſt creatures of god caſt oute of Paradyſe? were not they ſubiect to mortalitie, traueil labour. &c? was not the earth accurſed for theyr ſinnes? Doe not we all, men in laboure, women in traueling with chylde, and all in death, mortalitie, & miſerie, euen in thys lyfe feele the ſame? And was god ſo angry for theyr ſinne and he being the ſame God, wyll he ſaye nothing to vsus for oures, halas muche more horrible then the eating once of one pece of an apple?

In the tyme of Noe and Lot,Gen. vi.Gen 6 God deſtroyed the whole world with water,Gen. xixGen 19 & the cities of Sodoma and Gomorra, Seboim & Adamah with fyre and brimſton from heauen, for theyr ſynnes: Namely for theyr whoredomes, pryde, idlenes, vnmercifulnes to the poore, tyrannie. &c. In which wrath of God euen the very babes, byrdes, foules, fiſhes, herbes trees, and graſſe periſſhed. And thinke we that nothinge wylbe ſpokē to vsus, muche worſe & more abhominable thē they? For al mē may ſee yf they wil y^e the whoredōs, pride, vnmercifulnes, tirannie. &c, of England far paſſeth in this age, any age y^t euer was before. Gen. xixGen 19Lots wife loking back was turned into a ſalt ſtone, & wil our loking back agayne, yea our running back agayne to our wickednes do vsus not hurt? yf we were not alredy more blind thē bettels we would bluſh. Pharao his heart was hardened ſo y^t no myracle could conuert him: yf oures were any thing ſofte, we woulde begin to ſobbe.

Of ſyxe hundreth thouſande men,Ioſu… & Caleb. alonely but twayne entred into the land of promyſe, becauſe they had tē times ſynned againſt the Lord, as he him ſelfe ſayeth. Num, 14. And trow we that god wil not ſweare in his wrath, that we ſhall neuer entre into his reſt, which hauehave ſinned ſo manye ten times as we hauehave toes & fingers, yea heares of our heades & beardes I fere me, & yet we paſſe not.

The man that ſware, Leu. 24 and he that gathered ſtickes on the Saboth day, Num. 13. were ſtoned to death: but we thynke our ſwearing is no ſinne, our bibbing, rioting, yea, whore hunting on the Saboth day, pleaſeth god or els we woulde ſome thinge amende our maners.

Helias negligence in correcting his ſōnes,i. reg. iij. nipped his neck in two: But oures which pāper vp oure children lyke puppets, wyll putte vsus to no plounge?

Helias ſonnes for diſobeying theyr fathers monicion brought ouer them Gods vengeaūce, and wyl our ſtubbernes do nothing?

Saule his malice to Dauid,iij. Reg xxi. xxij. Achabs diſpleaſure agaynſte Naboth, brought theyr bloud to the grounde for dogges to eate,4. kin. 21 yea their children were hanged vp & ſlayne for this geare,4. kin. 10 but we continue in malice, enuie, & murther, as though we were able to wage warre wyth the Lord.

Dauids adultrie with Bethſabe was vyſyted on the chylde borne,2. kin. 11 xij. xiij. xvi. xv on Dauids daughter, defyled by her brother, and on hys chyldren one ſlaying another, on hys wyues defyled by hys owne ſonne, on him ſelfe dryuen out of hys realme in hys olde age, and otherwiſe alſo, although he moſt hartely repēted his ſinne: but we are more dere vntounto god thē Dauid, whiche yet was a man after gods owne hart, or els we could not but tremble, and begynne to repent.

The riche glottonnes gaye paunche fyllynge,Lu. xvi. what did it? it brought hym to hel, and hauehave we a plackarde that God wyll do no thynge to vsus.

Achams ſubtyll theft prouoked Gods anger agaynſt all Iſraell:Ioſu. vij and our ſubteltie, yea open extorcion is ſo fyne and politike, that God cannot eſpye it.

Giezi his couetouſnes broughte it not the leproſy vponupon him,iiii. re. v and on all hys ſede.Act. i.Acts 1 Iudas alſo hanged hym ſelfe: But the couetouſnes of Englande is of an other cloothe and coulloure. well, yf it were ſo, the ſame tayler wyll cutte it accordyngelye.

Anania and Saphira by lyinge, Act. v.Acts 5lynked to them ſodayne death: but oures nowe prolongeth oure lyfe the longer, to laſte in eternall death.

The falſe wytneſſes of the twoo Iudges againſt Suſanna,Da. xiij lighte on their owne pates, and ſo wyll ours do at length.

But what go I about to auouche aunciente exaumples, where daylye experience doeth teach. The ſweat the other year, the ſtormes the winter folowing wyl vsus to way them in the ſame ballaunces.

The hangynge, and kyllynge of men them ſelues, whiche are alas to ryfe in all places, requier vsus to regiſter them in the ſame rolles.

At the leaſt in Chyldren, infauntes, and ſuch like, which yet can not vtter ſynne by worde or dede, we ſee Goddes anger agaynſte Synne, in punyſſhynge them by ſyckenes, death, myſhappe or otherwyſe ſo playnely that we cannot but grone and grount agayne, in that we a lyttell more hauehave guſſhed oute thys geare gorgeouſely in worde and dede.

And here with me a litel loke on gods anger, yet ſo freſhe, that we cannot but ſmell it, although we ſtop our noſes neuer ſo much I praye God we ſmel it not more freſhe hereafter. I meane it forſoth (for I know you loke for it) in our dere late ſouereigne lorde the kyngs maieſte. You al know he was but a chylde in yeares: defyled he was not with notorious offences. Defiled ꝙ he? naye rather adorned w^t ſo many good and wonderfull qualities as neuer prynce was from the begynnyng of y^e world. Shuld I ſpeak of his wyſedome? of his rypenes in iudgement? of his learning? of his Godlye zeale, heroical heart, fatherly care for his commons, norcely ſolicitude for religion? &c naye ſo manye thinges are to be ſpoken in commendatiō of gods excedyng graces in this childe, that as Saluſt wryteth of Chartage I had rather ſpeak nothing then to lytel, in y^t to much is to litle. This gift God gaue vntounto vsus Englyſh men, before all nations vnderunder the ſonne, and that of his excedynge louelove towardes vsus. But alas and welawaye for our vnthankefulnes ſake, for our ſinnes ſake, for our carnalitie, and prophan liuing, gods anger hath touched not only y^e body, but alſo the mynde of our king, by a long ſycknes, and at length hath takē hym awaye by death, death, cruell death, fearful death, death. &c

Oh if Gods iudgement be begon on him, which as he was the chiefeſt, ſo I thinke the holieſt, & godlieſt in y^e realme of England,Pſalm. xxxvij. alas what wyl it be on vsus, whoſe ſynnes are ouergrowne ſo oure heades, that they are climed vp into heauen.

I pray you my good brethren know that gods anger for oure ſinnes towardes vsus cannot but be great, yea to fel, in that we ſe it was ſo great, that our goodking coulde not beare it. What folowed to Iewry after the death of Ioſias? God ſaue England, and geue vsus repētaunce, my hart wil not ſuffer me to tary lōger herein. I trow this wyll thruſte oute ſome teares of repentaunce.

Yf therfore to praier for gods feare, the tootynge in gods glas and the tagge thereto, wyll not burſte open thy blockyſh hearte, yet I trowe the toſſinge to and fro, of theſe examples, and ſpecially of our late kynge, and this troubleſome tyme, wyll tomble ſome teares oute of thyne hart, yf thou ſtyll praye for Gods ſpirite accordynglye. For who arte thou (thynke alwayes with thy ſelfe) that GOD ſhoulde ſpare thee, more then they, whoſe examples thou haſt harde? what frendes haſte thou? were not of theſe, Kynges, Prophetes, Apoſtles, Learned, and commen of holye ſtockes? I deceaue my ſelfe, thynke thou with thy ſelfe, yf I beleue GOD, beynge the ſame GOD that he was, wyll ſpare me, whoſe wyckedneſſe is no leſſe, but muche more then ſome of theyrs: he hateth ſynne nowe, as muche as euer he dydde: the longer he ſparethe, the greater vengeaunce wyll fall. The deeper he draweth his bowe, the ſoorer wyll the ſhafte pearce.

But yf yet thy harte be ſo hardened, that all thys geare wyll not moue thee: Suerlye thou arte in a verye euyll eſtate, and remedy now know I none. What ſayde I none? knowe I none? yes, yet there is one which is ſureſbye as they ſaye, to ſerue yf anye thynge will ſerue. you loke to knowe what this is?

Forſooth the paſſion and death of Ieſus CHRISTE. You knowe the cauſe whye Chriſte become man, and ſuffered as he ſuffered, was the ſynnes of hys people thot he myght ſaue them from the ſame. Conſider y^e greatnes of the ſoore. I meane ſinne, by the greatenes of the Surgion, and of the ſalue. Who was the Surgion? no Aungell, no ſainct, no Archaungel, no power no creature in heuē, nor in earth, but onelyonly he by whom al thinges were made, all thinges are ruled alſo, euen Gods owne dearlyng, and onelyonly beloued Sonne, becō mynge man.

Oh what a great thinge is this that coulde not be doone by the aungels, archaūgels, poteſtates, powers, or all the creatures of God, without his owne Sonne, who yet muſte nedes be thruſte out of heauen, as a man woulde ſaye, to take oure nature and become man? Here hauehave ye the ſurgion, greate was the cure that this mightye Lorde toke in hande.

Nowe, what was the ſalue? Forſoth dere geare, and of many compoſitions. I cannot recite al, but rather muſt leaue it to your hartye conſiderations. Three & thyrtye yeares was he curynge oure ſore: he ſought it earneſtly, by faſtinge, watchinge, prayinge. &c.

The ſame nyghte he was betrayed, mat. xx… ▪I read how buſy he was aboute a plaiſter in the garden,Lu. xxij. when he lying flat on y^e grounde prayenge with teares, and that of bloud not a fewe, but ſo manye as dydde flowe downe on the grounde agayne, cryinge on this ſorte: Father ſayth he, yf it be poſſible, lette this ruppe departe frome me, that is, yf it be poſſible els mankyndes ſynnes canne be taken awaye, graunte that it maye be ſo. Thou hardeſt Moyſes cryinge for the ydolaters: Thou hardeſt Lot for the zoarites: Samuell, Dauyd, and manye other for the Iſraelites, and deare Father, I onelye am thyne owne ſonne, as thou haſt ſayde, in whome thou arte well pleaſed, wylte thou not heare me? I hauehave by the ſpace of three and thyrty yeares done always thy wyll, I hauehave ſo humbled my ſelfe that I woulde become an abiecte amongeſte men to obeye thee: Therefore deare father yf it be poſſible graunt my requeſt, ſaue mankynde nowe wythoute any further laboure, Salues, or playſters? But yet (ſayth he) not as I wyll, but as thou wylte.

But ſyr what harde he? thoughe he ſweate bloude and water in makynge his playſter for oure ſore of ſynne, yet it framed not: twyſe he cryed withoute comforte: yea▪ thoughe to comfort hym, GOD ſente an Aungell, we yet knowe that thys Playſter was not alowed for ſufficiente, vntyll herevnto Chriſte Ieſus was betrayed, forſaken of all hys Diſcyples, forſworne of his dearelye beloued, bounde lyke a thefe, belyed on, buffeted, whypped, ſkourged, crowned with thornes, derided, crucified, racked, nayled, hanged vppe betwene twoo theues, curſed and rayled vppon, mocked in myſerye, and hadde geuen vppe the ghoſte then bowed downe the heade of Chriſte, that is GOD the father, whyche is the heade of Chriſte, i. Corinth. xi. then alowed he the playſter to be ſufficient and good for the healynge of our ſore, which is ſynne. Now wolde God abyde our breath, becauſe the ſtincke, that is dampnation or gyltyneſſe was taken awaye, by the ſwete ſauour of the breath of this lambe, thus offered once for all.

So that here dearelye beloued, we as in a glaſſe, maye ſe to the brooſynge of oure blockyſhe harde heartes, Goddes greate iudgement and anger agaynſte ſynne: The Lorde of Lordes, they kynge of kynges, the brightnes of Goddes glorye, the ſonne of GOD, the dearelynge of hys father, in whome he is well pleaſed, hangeth betwene twoo theues,Pſalm. xxiij. cryinge for thee and me, and for vsus all, My God, my god, why haſte thou forſaken me?

Oh harde heartes that we hauehave whiche make tuttes for ſynne? looke on thys toote in the verye harte of Chriſte, pearced wyth a ſpeare, wherein thou mayeſte ſee and reade Goddes horrible anger for ſinne? woo to thy hard harte that pearſed it.

And thus muche for the fyrſte parte of repentaunce, I meane for the meanes of workynge contricion. Fyrſte vſe prayer, thē looke on GODDES lawe, thyrdely, ſe hys curſe, fourthlye, ſette exaumples of his anger: and laſte of all, ſette before thee, the death of Chriſte, frome this and prayer ceaſe not, tyll thou feele ſome hartye ſorowe for thy Sinne. The whiche when thou fealeſte, then laboure for the other parte, that is fayth on this ſorte.

As fyrſte in contrition I willed thee not to truſte to thy free wyll for thattaininge of it, ſo do I wyll thee in this. Fayth is ſo farre frome the reache of mannes free wyll: that to reaſonne it is playne folyſhnes. Therefore thou muſte fyrſte go to GOD, whoſe gyfte it is: thou muſte I ſaye, gette thee to the father of mercye, whoſe woorke it is,

Iohn the ſyxth, that as he hathe brought y^e downe by contricion, and humbled thee, ſo he woulde geue the fayth, rayſe thee vppe, Colloſſians. ii, and exalte thee.

On this manner therefore, with the Apoſtles, and the poore man in the Goſpell that cryed, Lorde encreaſe oure fayeth, Lorde helpe my vnbeleife, praye thou and ſaye.

O mercyfull GOD, and deare father of oure Lorde and ſauyoure Ieſus Chriſt, in whom as thou arte well pleaſed, ſo haſt thou commaunded vsus to heare hym, foraſmuche as he often biddeth vsus, to aſke of thee, and ther to promyſeth that thou wylte heare vsus, and graunte vsus that whyche in hys name we ſhall aſke of thee: Loe gracious father I am bolde to begge of thy mercye thoroughe thy Sonne Ieſus Chriſte, one ſparckle of true fayth and certayne perſwaſion of thy goodnes, and louelove towardes me in Chriſte, where throughe I beynge aſſewred of the pardonne of all my ſinnes, by the mercyes of Chriſte thy Sonne, maye be thankefull to thee, louelove thee, and ſerue thee, in holynes and rightuouſnes al the dayes of my lyfe.

On this ſorte I ſaye, or otherwyſe, as God ſhall moue thee, praye thou fyrſte of all, and looke for thy requeſt at GODDES hande withoute any doubtyng, thoughe forthwith thou feeleſte not the ſame: for often tymes we hauehave thynges of GOD geuen vsus, longe before we feele them as we woulde do. Nowe vntounto thys prayer vſe thou theſe meanes folowynge.

After prayer for fayth, which I woulde ſhoulde be firſte: Secondlye becauſe the ſame ſpryngeth oute of the hearynge, not of Maſſes, Mattens, Cannons, councels doctours, decrees, but out of the hearing of gods word: Get the gods word, but not that part whiche ſerueth ſpeciallye to contricion, that is the lawe, but the other part which ſerueth ſpecially to conſolacion, and certayn perſwaſiō of gods louelove towards the, that is the Goſpel or publication of Gods mercy in Chriſt, I meane the free promyſes.

But here thou muſt knowe, y^t there is two kyndes of promiſes one which are properly of y^e law, another which ar properly of the Goſpell.

In the promyſes of the lawe, we may in dede behold Goddes mercy, but ſo that it hāgeth ouer the condicion of our worthynes, as yf thou louelove the Lord with al thy hearte. &c, thou ſhalte fynde mercy.

This kynd of promyſes though it declare vntounto vsus Goddes louelove, which promiſeth wher he nedeth not, yet vntounto him that feleth not Chriſte, whiche is the ende of the law, they are ſo farre from cōfortinge, that vtterly with the law, they bringe manne to greate diſpayre, ſo greatly we are corrupt: for none ſo loueth GOD as he oughte to doe. From theſe therfore get the to the other promyſes of the Goſpel in which we may ſee ſuche plentie and franke liberalite of Gods goodnes, that we can not, but be muche comforted, though we hauehave very depelye ſynned.

For theſe promyſes of the goſpell doe not hange on the condicion of oure worthyneſſe as the promyſes of the law do: but they depende and hange on Goddes trueth, that as GOD is true, ſo they can not, but be perfourmed to al thē which lay holde on them by faith, I had almoſt ſayd which caſt them not away by vnbelefe.

Marke in them therfore two thinges, nameli, that as wel they are free promyſes, without anye condiciō of our worthines, as alſo that they are vniuerſal, offred to al, (all I ſaye) which are not ſo ſtubborne as to kepe ſtyll▪ theyr handes, whereby they ſhould receaue this almeſſe in theyr boſomes by vnbeliefe: As concerning infantes and children you know I now ſpeake not, but cōcerning ſuch as be of yeres of diſcrecion.

And now you loke that I ſhuld geue you a taſt of theſe promyſes whiche are both free and vniuerſall, excepting none but ſuche, as excepte themſelues? Well you ſhall hauehave one or two for a ſaye.

In the thyrde of Iohn ſayeth our Sauiour: ſo God the Father loued the world, that he woulde geue his dearling, his owne only ſonne, that all that beleue in hym ſhould not periſh, but hauehave euerlaſting lyfe. Lo ſyr, he ſayeth not that ſome might hauehave lyfe: but al ſayth he, And what all? all y^t louelove him wyth all theyr heartes? all y^t hauehave lyued a godly lyfe? naye, all y^t beleue in him, all thoughe thou haſt liued a moſt wicked and horrible lyfe, yf nowe thou beleue in him, thou ſhalte be ſaued. Is not this ſwete geare?

Agayne ſayth Chriſt. Mat. xi come vntounto me all you that labor, and are laden, and I wyll refreſh you. Let vsus a little loke on thys letter: come vntounto me. Who ſhuld come Lord? Prieſtes, Holy men, Monkes, Freres? Yea coblers, tinkers, whores, theues, murtherers alſo, yf they lamente theyr ſinnes. Come vntounto me ſayth he, all ye that labour and are laden, that is, which are afrayd for your ſinnes: And what wilte thou doe Lorde? and I wyll refreſhe you ſayth he.

Oh what a thinge is this: and I wyll refreſſhe you: wote you who ſpake thys? he that neuer tolde lye,…. Pet. ii. he is the trueth, there was neuer gyle founde in hys mouth: and now wyl he be vntru to the good brother, whiche arte ſorie for thy greuous ſinnes? no forſoth? Heauen and earth ſhall paſſe and periſhe,Mat. 24▪Matt 24 but his woorde ſhall neuer fayle.

Sainct Paule ſayth, i. Tim. ij God would hauehave all men ſaued: lo he excepteth none. And to Titus. ij, the grace of God bringeth ſaluacion to all mē. As frō Adam all hauehave receyued ſinne to dampnation: ſo by Chriſt al hauehave grace offred to ſaluacion, yf they reiect not the ſame. I ſpeake not nowe of infantes I ſaye: nor I nede not to enter into the matter of predeſtinacion, In preathinge of repentaūce, I would gather wher I could with Chriſt.

As ſurely as I lyue ſayth god I wyll not the death of a ſynner.Ezec. 3.Ezek 3 Arte thou a ſynner? yea. Lo god ſweareth he wyll not thy death, howe canſte thou nowe periſhe? Conſyder wyth thy ſelfe what profyte ſhouldeſte thou hauehave to beleue this to be true to others, yf not to thy ſelfe alſo. Sathan doeth ſo: Rather conſyder wyth Peter, that the promyſe of ſaluacion pertayneth not only to them whiche are nye,Actun̄. ij that is, to ſuche as are fallen a lyttle: but alſo to all whome the LORDE hath called, be they neuer ſo farre of. Loe nowe by me the Lorde calleth thee thou manne, thou woman, that art very farre of. The promyſe therfore pertayneth to thee, nedes muſte thou be ſaued, excepte thou wyth Sathan ſay, GOD is falſe:ij. tim. ij. and yet yf thou do ſo, GOD is faythful, and can not denye him ſelfe: as thou ſhalt feele by hys plages in hell, for ſo diſhonoringe God to thinke that he is not true.

Wyll he be founde falſe now? the matter hangeth not on thy worthyneſſe, but it hangeth on Gods truth. Clap hold on it, and I warrante thee, Chriſte is the propiciation of oure ſynnes, yea for the ſynnes of the whole world Beleue this man, I know thou beleueſt it:Lu. xvij. ſaye therefore in thy hearte ſtyll,Mar. ix.Mark 9 Domine adauge mihi fidē, lord increaſe my fayth Lord help my vnbelefe.Iohn. xxJohn 20 Bleſſed are they which ſee not (by reaſon this geare) but yet beleue. Hope man paſt all hope, as Abrahā dyd Roma. iiij.

And thus muche for a taſte of theſe promyſes which are euerye where, not only in the new teſtament, but alſo in the olde. Reade the laſt ende of Leuiticum. xxvi. The Prophete Eſay from the .xl Chapt. in the .xxx. ſayth he, God tarrieth loking for thee, to ſhewe the mercy, reade the .ij. Regum. xxiiij. Pſalm. xxxiij. Ioel. ij. &c.

Howebeit, yf thys geare wyll not ſerue, yf yet thou fealeſte no fayth, no certayne perſwaſion of Gods louelove: then vntounto praier, and diligent conſyderinge of the free and vniuerſall promyſes of the Goſpell.

Thyrdely ſet before the, thoſe benefites, which god hath to foregeuen thee, and preſently geueth thee. Cōſyder how he hath made the a manne, or a woman, whiche myghte hauehave made the a tode, a dogge And why did he this? verely becauſe he loued the: & trow eſt thou that yf he loued the, whē thou waſt not, to make the ſuch a one, as he moſt graciouſlye hath made y^e, wil he not troweſte thou now louelove the, beinge his handye worke? doeth he hate any thinge that he made? is there vnablenes with him? doth he louelove for a day and ſo fare wel?Ioh. xiij no forſoth, he loueth to thende,Pſa. 87Ps 87 his mercye endureth for euer. Say therfore with Iob, Operimanuum tuarum porrige dexteram to the woorke of thy hand, put thy helping hand.

Agayne hath he not made the a Chriſtian man or woman, wher yf he woulde, he mighte hauehave made thee a Turke or Paynim: This thou knoweſte he dydde of louelove. And doeſt thou thinke his louelove is leſſoned yf thou lamente thy ſynne? is hys hande ſhortened for helpinge thee. Can a womanne forgette the chylde of her wombe? and thoughe ſhe ſhould doe it, yet wyll not I forgette the ſayeth the Lorde.

He hath geuen thee limmes, to ſee, heare, go. &c, He hath geuē thee wytte, reaſon, diſcretion, &c. He hath longe ſpared thee, and borne wyth thee, when thou neuer purpoſedſt to repente, & now thou repenting, wyl he not geue thee mercy? wherefore doeth he geue the to lyue at this preſente? to heare me to ſpeake this, and me to ſpeake this? but of louelove to vsus all. Oh therefore let vsus praye him that he would adde to thys, that we mighte beleue theſe louelove tokens, that he loueth vsus, and in deede he wyll doe it. Lorde open our eyes, in thy gyftes to ſee thy gracious goodneſſe. Amen.

But to tarrye in this I wyll not: eueryevery man let him conſyder Gods benefytes, paſte, and preſente, publyke and priuate, ſpirituall and corporall, to the confirminge of hys fayth concerninge the promyſes of the Goſpell, for the pardone of his ſynnes. I wyll nowe go to ſhewe you a fourth meane to confirme youre fayth of thys geare, euen by examples.

Of theſe there are in the ſcriptures very many, as alſo daylye experience doth diuerſly teache the ſame, yf we were diligente to obſerue thynges accordinglye, wherefore I wyll be more briefe herein, hauing reſpecte to tyme, which ſtealeth faſt awaye.

Adam in Paradyſe tranſgreſſed greuouſly as the paynful puniſhment, Gen. iii.Gen 3which we al as yet doe feele, proueth, yf nothinge elſe.

Thoughe by reaſon of his ſynne he diſpleaſed God, ſore and ran awaye from God, for he woulde hauehave hyd him ſelfe, yea he would hauehave made God the cauſer of his ſynne, in that he gaue hym ſuch a mate, ſo farre was he frō aſkinge merry yet all this not withſtandinge, GOD turned hys fearce wrath, nether vpō him, nor Eue, which alſo requyred not mercye, but vponupon the ſerpente Sathan: Promyſing vntounto them a ſede Ieſus Chriſte, by whom they at the lenght ſhoulde be delyuered: In token whereof, though they wer caſte oute of Paradyſe, for theyr nurture, to ſerue in ſorow, which woulde not ſerue in ioye, yet he made thē apparell to couer theyr bodies, a viſible ſacramente and tokē of his inuiſyble louelove & grace, concerning theyr ſoules.

Yf God was ſo merciful to Adam, whych ſo ſore brake hys cō maundemēt, and rather blamed God, then aſked mercy, troweſte thou oh man, that he wyll not be mercyful to the, whiche blameſte thy ſelfe and deſyreſt pardon.

To Cayn he offered mercy,Gen. iiij yf he woulde hauehave aſked it: What haſte thou done ſayeth God? the voyce of thy brothers bloude cryeth vntounto me, out of the earth: Oh mercyfull Lord (ſhuld Cayn hauehave ſayd) I cōfeſſe it. But halas he dyd not ſo: And therfore ſayd God. Now, that is, in that thou deſyreſt not mercy, now I ſay: be thou accurſed. &c. Lo to the reprobate he offred mercy, and wil he denye it thee whiche arte hys chylde.

Noah dyd not he ſynne and was drōke:Gent. ix God Lot alſo both in Sodome diſſembled a lyttle wyth the Aungels,Gen. xixGen 19 prolonginge the tyme, & out of Sodom he fell very foule:Gene. 38 xxxvij.Gen 38 as did Iudas, and the Patriarches, agaynſte Ioſeph, but yet I wene they foūd mercy.

Moyſes,Num. xiNum 11 Myriam, Aaron, though they tombled a little, yet receaued they mercye: yea the people in the wylderneſſe often ſynned & diſpleaſed God ſo that he was purpoſed to hauehave deſtroyed them:Exod. 32Exod 32 let me alone ſayth he to Moyſes, that I maye deſtroye them, but Moyſes dyd not lette hym alone, for he prayed ſtyll for them, and therefore God ſpared them. Yf the people were ſpared throughe Moyſes prayer, they not praying with him, but rather worſhipping theyr golden calfe, eatinge, drinkinge, and makinge ioly good cheare: why ſhouldeſte thou doubte, whether God wyll be mercyfull to thee: hauynge as in dede thou haſt, one muche better then Moyſes to pray for thee and with thee,Ro. viij euen Ieſus Chriſt who ſytteth on the right hand of his father and prayeth for vsus,Hebr. iij. being no leſſe faithful in his fathers houſe the church thē moſes was in the Sinagoge.ii. Re. …i. Dauid y^e good Kynge, had a foule foyle, when he committed whoredom, with hys faythful ſeruauntes wyfe Bethſabe, where vntounto he added alſo a miſcheuous murder, cauſing her huſband hys moſt faythfull ſouldiour Vrye to be ſlayne with an honeſt company of his moſt valiaunt mē of warre, and that with the ſwearde of the vncircumciſiſed. In this hys ſynne thoughe a great whyle he laye a ſlepe (as many do now a dayes, god geue them wynne waking) thinking that by hys ſacrifices he offered, all was well, God was content: yet at length when the Prophet by a parable had opened the poke and brought hym in remēbraūce of his owne ſynne in ſuch ſorte, y^t he gaue iudgement agaynſt hym ſelf, thē quaked he, his ſacryfices hadde no more taken awaye his ſinnes, then our ſyr Iohns trentals, and waggynge of his fyngers ouer the heades of ſuche as lye aſlepe in theyr ſynnes, out of the whiche when they are awaked, they wyl well ſe, it is nether maſſe, nor mattens, bleſſyng, nor croſſyng wyll ſerue? then (I ſay) he cryed out ſayinge, peccaui domino, I hauehave ſynned ſayeth he agaynſt my Lorde, and good god whiche hath doone ſo muche for me, I cauſed in dede Vrye to be kylled, I hauehave ſynned, I hauehave ſinned, what ſhall I dooe? I hauehave ſynned and am worthye of eternall dampnatiō. But what ſayth God by his Prophete: Dominus (ſayth he) transtulit peccatum tuū non morieris, the Lorde hath taken awaye thy ſynnes, thou ſhalt not dye. Oh good God, he ſayd but peccaui, I hauehave ſynned, but yet from his harte, and not from the lyppes onelye, as Pharao & Saule dyd, and incontinentelye he heareth: Thou ſhalte not dye: the Lorde hath taken away thy ſynnes, or rather hath layde them vponupon an other, yea tranſlated them vppon the backe of hys ſonne Ieſus Chriſte, who bare them, and not onelye them, but thyne and myne alſo, yf that we wyll nowe crye, but from oure hartes, peccauimus, we hauehave ſinned good Lorde, we hauehave done wickedlye, enter not into iudgement with vsus, but be merciful vntounto vsus after thy great mercy, and accordyng to y^e multitude of thy compaſſions, do away our iniquities. &c. For indede God is not the god of Dauid only,Rom. x.Rom 10 Idem deus omnium, he is the God of all: So that Quicun que inuocauerit nomen domini ſalus erit He or ſhe whoſoeuer they be that call vppon the name of the lord, ſhalbe ſaued: In confyrmation whereof, this hiſtorye is written, as are alſo the other, I hauehave recited, and manye mo whiche I myghte recyte.

As of Manaſſes y^e wicked kinge, whiche ſlewe Eſay the prophet, and wrought verye muche wickedneſſe, yet the Lorde ſhewed mercye vponupon hym, beyng in preſon, as his praier doth teach vsus. Nabugodonozar,Dan. iij thoughe for a time he bare gods anger, yet at y^e length he founde mercy. The citie of Niniue alſo founde fauour with God,Iona. iij. as did manye other, which I wil omit for tymes ſake and wil bringe forth one or twoo out of the new teſtamēt, that we maye ſe God, the ſame God in y^e new teſtament he was in tholde.

I myght tell you of manye yf I ſhoulde ſpeake of y^e Lunatike, ſuch as were poſſeſſed w^t deuyls, lame, blinde, domme, deaf, lepers &c. but tyme wyll not ſuffice me, one or two therfore ſhall ſerue. Mary Magdalene hadde ſeuen deuylles, but yet they were caſte oute of hyr, and of all others, ſhe was the fyrſt that Chriſt appeared vntounto after his reſurrection.Ioh. xx.John 20 Thomas would not beleue chriſtes reſurrection though manye tolde hym whiche had ſeene and felte hym, by reaſon whereof a man myght hauehave thoughte, that his ſynnes woulde hauehave caſt him awaye: except I ſhulde ſee & fele (ſayeth he) I wyl not beleue. Ah wylfull Thomas: I wyll not ſayeth he, but Chriſte appeared vntounto hym, and woulde not leeſe hym, as he will not do thee good brother, yf that with Thomas thou wylte kepe companie with the diſciples as Thomas dydde.Ioh. xx.John 20 Peter his falle was vgglie, he accurſed hym ſelfe if euer he knew Chriſte,mat xxvi and that for feare of a gyrle,Lu. xxiii and this not once, but euen three dyuers tymes, and that in the hearynge of Chriſte his maiſter, but yet the thyrd time chriſt loked backe, and caſt on hym his eye of grace, ſo that he went out and wept bitterly: and after chriſtes reſurrection not only dydde the aungels wyll the wemen to tell Peter that Chriſt was riſen but Chriſt hym ſelf appeared vntounto hym ſeuerallye: ſuche a good Lorde is he.

The theefe hangynge on the croſſe, ſayde but thus: Lord whē thou comeſt into thy kyngedome remembre me, and what aūſwer had he? This daye ſayth Chriſte ſhalte thou be with me in paradyce. Lu. xxiijWhat a comfort is this, in that he is now the ſame Chriſte, to thee, and me, and vsus all, yf we wyll runne vntounto him:Heb. xiij For he is the ſame Chriſt to daye & to morowe, vntyll he come to iudgement. Then in dede, he wylbe in exorable, but nowe is he moore ready to geue then thou to aſke, yf thou crys he heareth thee, yea before thou crye. Crye therfore, be bolde man,Eſa. xxxIsa 30 he is not parciall, call ſayth he, and I wyll heare thee. Aſke, and thou ſhalte hauehave, ſeke and thou ſhalt fynd,Mat. vij though not at the fyrſt, yet at the length, yf he tarry a whyle, it is but to trye thee. Nam veniens ueniet, et non tardabit. Heb. x▪Heb 10He is commynge and wyl not be longe.

Thus hauehave you. iiii. meanes, which you muſt vſe to that tayning of fayth, or certaine perſwaſiō of gods mercy towards you, whiche is the ſecond part of pennaunce: namely, prayer, the fre & vniuerſall promiſes of Goddes grace, the recordation of the benefites of god paſt and preſente, the exāples of gods mercy, whiche although they myght ſuffice, yet wyl I put one moo to them, whiche alonelye of it ſelfe is full ſufficiente, I meane the death of the ſonne of God Ieſus Chriſte, which yf thou ſet before the eyes of thy mynd it wyl confyrme thy plackarde, for it is the great ſeale of Englande, as they ſaye, yea of all the worlde, for the confyrmation of all patentes and perpetuities of the euerlaſtynge lyfe, whervnto we are all called.

Yf I thoughte theſe whyche I hauehave before recited, were not ſufficient to confyrme your faith of gods louelove towardes ſuche as do repente. I woulde tarry longer herein: But becauſe both I hauehave bene longe, and alſo I truſt you hauehave ſome exercyſe of conſcience in this daylye (or els you are to blame) I wyll but touche and go. Conſider with youre ſelues, what we are, miſers, wretches, and enemies to God: Conſider what God is, euen he whiche hath al power, maieſte, might glorye, ryches, &c. perfectlye of hym ſelfe, and neadeth nothyng, but hath all thinges: Conſider what Chriſt is: Concernyng his godhead, coequall w^t his father, euen he by whō al thynges were made are ruled & gouerned: Concerninge his manhode, the only dearlyng of his father, in whom is all his ioye. Nowe ſyr what a louelove is this, that this God, whiche neadeth nothyng, wold geue wholly his owne ſelfe to thee his ennemy, wreakyng his wrath vponupon hym ſelfe, in this his ſonne, as a man maye ſaye, to ſpare the, to ſaue thee, to wyn thee, to bye thee, to hauehave thee, to enioye thee for euer.

Becauſe thy ſynne had ſeperated the from hym, to the ende y^u myghteſte come eftſones into his company agayne, and therin remayne, he hym ſelfe became as a man wolde ſaye, a ſynner, or rather ſynne it ſelf, euen a malediction or a curſe: that we ſynners, we accurſed by his ſinne, that by his oblation or offeringe for our ſynnes, by hys curſe, might be delyuered from ſynne, from malediction. For by ſynne, he deſtroyed ſynne, killinge death, ſathan, and ſynne, by theyr owne weapons, and that for thee & me (man) if we caſt it not awaye by vnbeleif. Oh wonderful louelove of God? who euer harde of ſuche a louelove? The father of heauen for vsus his ennemies, to geue his owne deare ſonne Ieſus Chriſt, and that not onelyonly to be our brother, to dwell amonge vsus, but alſo to the death of the croſſe for vsus? Oh wōderful louelove of Chriſt to vsus all: that was contēt and wylling to work this feate for vsus? Was there any louelove lyke to this louelove?

God in dede hathe commended his charitie and louelove to vsus herein,Rom▪ v.Rom 5 that when we were very ennemyes vntounto hym, he woulde geue his own ſonne for vsus: That we beyng men, might become as you would ſaye gods, God wold become man: That we being mortall, might become immortal, the immortal God wold become mortal man: That we earthlye wretches might be ſitizens of heauen, the Lorde of heauen woulde become as a man wolde ſay earthlye, that we beynge accurſed, myght be bleſſed, God wolde be accurſed: That we by our father Adam, beyng brought oute of paradice, into the puddel of al pain, myght be redemed, and brought into paradyce agayne, god wold be our father, and an Adam ther vntounto: That we hauyng nothing, might hauehave all thinges, God hauynge all thinges, woulde hauehave nothyng. That we being veſſels and ſlaues to al, euen to ſathan y^e fend, myght be lordes of all, and of Sathan, the lorde of al would become a vaſſall and a ſlaue to vsus all, and in daunger of Sathan: Oh louelove incomprehenſible? who can otherwyſe thinke nowe, but yf the gratious good Lorde diſdayned not to geue his owne Sonne, his own hartes ioye for vsus his very ennemies, tofore we thought to begge any ſuch thing at his hands, ye tofore we were: who I ſay, can thinke otherwiſe, but that with him he wil geue vsus all good thynges?

Yf when we hated hym, and fledde awaye from hym, he ſente his ſonne to ſeke vsus, who canne thynke otherwyſe, thē y^t now we louynge hym, and lamentynge becauſe we louelove him no more, but that he wyll for euer louelove vsus.

He that geueth the more to his ennemyes, wyll not he geue the leſſe trowe you to his frendes? God hath giuen his owne ſonne, then whiche thinge, nothinge is greater to vsus his enemies, and we nowe beyng become his frendes, wyll he denye vsus fayth, and pardone of oure ſynnes, whiche thoughe they be greate, yet in compariſone, nothynge at all.

Chriſt Ieſus, woulde geue hys owne ſelfe for vsus, when we wylled it not, and wil he nowe denye vsus fayth yf we wyll it.

This wyll is his earneſt that he hath geuen vsus,Phil. ij. truely to loke in dede, for the thyng wylled: And loke thou for it in deede, for as he hath geuen thee to wyll, ſo wyll he geue thee to do.

Ieſus Chriſt gaue his lyfe for oure euylles, and by his deathe delyuered vsus: Oh, then in that he lyueth nowe, and cannot dye, wyll he forſake vsus? His hearte bloude was not to deere for vsus, when we aſked it not: what can then be nowe to dere for vsus, aſkyng it? is he a chaungelyng? is he mutable as man is? can he repent hym of his gyftes? Did he not foreſee our falles? payde not he therefore the pryce. Becauſe he ſawe we ſhulde fail ſore, therfore wolde he ſuffer ſore. Yea if his ſufferynges hadde not bene enoughe, he would yet once more come agayne. GOD the father I am ſure, yf the deathe of hys ſonne incarnate wold not ſerue, woulde him ſelfe and the holye ghoſt alſo become incarnate, and dye for vsus. This death of Chriſt therfore loke on, as y^e very plege of Gods louelove towards the, whoſoeuer thou art, howe deepe ſoeuer thou haſt ſinned? See Gods handes are nayled, they cannot ſtryke thee, his feete alſo, he cannot runne from thee, his armes are wide open to imbrace the, his heade hanges down to kyſſe the, his verye harte is open, ſo that therein ſee, roote, looke, ſpie, pepe and thou ſhalte ſe nothyng therin but louelove, louelove, louelove, louelove to the, hide thee therefore, lay thy head there with the Euangeliſte. Iohn. xiij.iij. …e, xix

This is the clyfte of the rocke wherein Helias ſtode, this is the pillow of downe, for al aking heades. Anoint thy head w^t this oile let this oyntment enbaulme thy heade, and waſhe thy face: Tarry thou here, and cock ſure thou art I warrant thee: Say w^t Paule, what can ſeparateme frō the louelove of god?Ro. viij can death, can pouertye, ſyckeneſſe, hunger, or any myſery perſwade the nowe, that God loueth the not? Nay nothyng cā ſeparate the frō the louelove where w^t god hath loued y^e in chriſt Ieſus: whom he loueth, he loueth to the ende. Iohn .xiii. So that nowe, where aboūdaunce of ſinne, hath ben in thee, the more is the aboū daunce of grace. But to what ende? forſooth that as ſinne hath raygned to death as thou ſe eſt, to the kyllyng of Goddes ſonne, ſo nowe grace muſt raigne to life to the honouryng of gods ſonne, who is nowe alyue, and cannot dye any more.

So that they which by fayth fele this cannot any more dye to God but to ſynne, wherto they are dead and buried with chriſt. As Chriſt therfore lyueth, ſo do they, and that to God, to ryghtuouſnes and holynes. The lyfe which they lyue is in fide fily dei. in the fayth of the ſonne of God, whereby you ſee that now I am ſlipt into that which I made the thyrde parte of penaunce, namely newnes of lyfe, which I could not ſo hauehave done, yf that it were a parte of it ſelfe in deede, as it is an effect, a freewyt, of the ſeconde parte that is of fayth or truſte in Gods mercy.

For he that beleueth, that is, is certaynly perſwaded ſynne to be ſuch a thing that it is the cauſe of al miſerie, and of it ſelf ſo greatly angreth God, that in heauen nor in earth nothinge coulde appeaſe his wrath ſaue alonely the death & preciouſe bloudſhe dinge of the ſonne of God, in whome is al the delight and pleaſure of the father: He I ſay that is perſwaded thus of ſinne: the ſame cānot but in hearte abhorre and quake to doe or ſaye, yea to thinke anye thing willingly which Gods law teachet him to be ſinne. Agayne he that beleueth, that is, is certaynly perſwaded Gods louelove to be ſo much towards him, y^t wher through ſynne he was loſte, and made a fyre brand of hel: the eternal Father of mercy, which is the omniſufficient God, & nedeth nothing of vsus, or of any thinge y^t we can do: to delyuer vsus out of hell, & to bring vsus into heauē, dyd ſende euē his own moſt dere ſonne out of his boſome, out of heauen, into hell as a man would ſay, to bring vsus as I ſayd frō thence, into his owne boſome & mercy, we beyng his very enemies: He I ſay that is thus perſwaded of gods louelove towardes him, & of y^e price of his redempcion, by the dere bloud of the lābe imaculate Ieſus Chriſt: the ſame mā cannot but louelove god agayn, & of louelove do that, & hartely deſire to do better y^t which might pleaſe God. Trow you that ſuch a one knowīg this geare by faith wil willingly walter & wallow in his woful luſtes, pleſure & fantiſties. Wil ſuche a one as knoweth by faith chriſt Ieſus to hauehave geuē his bloud, to waſh him frō his ſinnes, play the ſow to walter in his puddell of fylthie ſinne & vyce agayn? Nay rather thē he wylbe defiled agayn, by wilfull ſinning, he wil waſh oftē the fete of his affectiōs, watching ouer y^e vice ſtyl ſticking in him, which as a ſpring cōtinually ſendeth out poyſon ynough to drown & defile him, did not the ſwete water of Chriſtes paſſion in gods ſight waſh it, and his bloude ſatiſfie the rigoure of Gods iuſtice due for the ſame.

This bloud of chriſt ſhed for our ſinnes, is to dere in the ſighte of him, that beleueth that he wil abhorre in his hart to ſtampe it, and treade it vnderunder his feete.

He knoweth nowe by his belefe that it is to muche that hetherto he hath ſet to little by it, & is aſhamed therof. Therfore the reſydue of hys lyfe he purpoſeth to take better heede to him ſelfe then to fore he dyd. For becauſe he ſeeth by his fayth the greuouſnes of Gods anger, the foulenes of ſynne, the greatneſſe of Gods mercye, and of Chriſtes louelove towardes him, He wyll nowe be headie, to praye God to geue him his grace accordingly: that as w^t his eyes, tonge, handes, feete. &c. He hath diſpleaſed God doynge his owne wyl, euen ſo now, with the ſame eyes, tonge, eares, handes, feete. &c. He maye diſpleaſe his owne ſelfe, and do Gods wil. Willinglye wyll he nowe do that which mighte renewe the death of the ſonne of God: He knoweth he hath to much ſinne vnwillingly in hym, ſo that there to he wyl not adde wylling offences.

This willing and witting offending, and ſinning, whoſoeuer doeth flatter him ſelfe therein, doth euidently demonſtrate and ſhewe that he neuer yet in dede taſted of Chriſte truelye. He was neuer truely perſwaded, or beleued how foule a thinge ſynne is, how greuous a thinge Gods anger is, howe ioyfull and precious a thing Gods mercy in chriſt is, nowe exceding broade, wyde, highe and depe Chriſtes louelove is. Perchaunce he can wryte, prate, talke, and preache of thys geare, but yet he in hart by fayth, neuer felte this geare. For dyd he once feele this geare in dede, thē wold he be ſo ſarre from continuing in duplicate page duplicate page ſynne willingly & wittingly, that wholy & hartely, he wold geue ouer him ſelf to y^t which is cōtrari, I meane to a new lyfe, renewing his youth, euē as the Egle doth. Pſalm. …iii.

For as we being in y^e ſeruitude of ſinne demonſtrate our ſeruice by geuing ouer our mēbres to y^e obeyinge of ſynne frō iniquitie to iniquitie: euē ſo we beynge made free from ſinne by fayth in Ieſus Chriſt & endewed with gods ſpirite, a ſpirit of libertie .ij. Cor. iij▪ muſt nedes demōſtrate this fredō & libertie by geuing ouer oure mēbres to thobediēce of y^e ſpirite by y^e which we are led & gyded frō vertue to vertue, & al kind of holynes. As thunbeleuers declare their vnbeliefe by y^e working of y^e euil ſpirit in thē. Eph, ij▪ outwardly the fruites of the fleſhe. Gal. v.

Euen ſo the beleuers declare theyr fayth by the workinge of gods good ſpirit in thē outwardly the fruites of the ſpirit. For as the deuyll is not deade in thoſe whiche are hys but worketh ſtyll to theyr dampnacion: ſo is not God dead in them whiche be his, but worketh ſtyll to their ſaluaciō: the which working is not the cauſe of y^e one or thother being in any, but only a demonſtracion, a ſigne, a fruit of the ſame, as y^e aple is not the cauſe of y^e aple tree, but a fruite of it. Thus then you ſee briefely that newnes of life is not in dede a parte of penaunce but a fruit of it, a demonſtracion of the iuſtyfying fayth, a ſygne of gods good ſpirite poſſeſſing the heart of the penitent: As the old lyfe is a fruyte of impenitencie, a demō ſtraciō of a lippe, fayth or vnbelief a ſigne of Sathans ſpirit poſſeſſing the heart of the impenitent, which al thoſe be that be not penitent. For mean I knowe none, he that is not penitent, that ſame is impenitent, he that is not gouerned by Gods ſpirite, the ſame is gouerned by Sathans ſpirit. For all that be Chriſtes are gouerned with the ſpirite of Chriſt, Rom. viii, which ſpirite hath her fruites, Gala. v. Al other that be not Chriſtes are the deuyls. He that gathereth not with Chriſte, ſcattereth abroade.

Therefore dearely beloued I beſeche you to cōſyder this geare and deceaue not your ſelues. Yf you be not Chriſtes, then pertain you to the deuyl, of which thinge the fruites of the fleſhe doeth aſſure you, as whoredom▪ adultry, vncleanes, wantonnes, ydolatri, witchcraft, enuie, ſtrife, contencion, wrathe, ſedicion, murthers, dronkenes, glottonie, blaſphemy ſlouthfulnes, ydlenes, baudy talking, ſclaunderinge. &c. Yf theſe apples growe oute of the apple trees of your hearts, ſurely, ſurely the deuylis at Inne with you: you are his byrdes, whom, when he hath wel fed you, he wyl broch you and eate you, chaw you, and champ you, world without ende in eternall wo and miſerie. But I am otherwyſe perſwaded of you al: I truſt you be al Chriſtes Ieſus his people and childrē, yea brethren by fayth.

As ye ſee your ſinnes in Gods lawe and tremble ſyghe, ſorow, & ſob for the ſmae, euen ſo you ſee his great mercies in his Goſpell and free promiſes, and therefore are glad, merrie, and ioyefull for that you are accepted into Gods fauour, hauehave your ſinnes pardoned, ij. Cor. i.& ar endued w^t y^e good ſpirit of God, euē the ſeale & ſigne manuel of your electiō in Chriſte before the beginning of the world.

The which ſpirite, for that he is the ſpirit of life geuē to you, to worke in you, with you, & by you here in this lyfe,i. theſ. iiij ſanctificaciō and holynes where vntounto you are called, i. Petr. ithat ye might be holy euen as your heauenly father is holye: I beſeche you all by admonicion & warninge of you that you wolde ſtirre up the gyftes of God geuē to you generalli & particulerli to y^e edifying of hys Church,ij. Tim. i that is I praye you that you would not moleſte the good ſpyryt of God by rebellinge agaynſte it,Eph. iiij when it prouoketh and calleth you to go on forewardes, that he which is holy,Apo. xxij myght yet be more holy, he whyche is righteous myghte be more righteous. As the euyl ſpirite moueth and ſtirreth vp the fylthy, to be yet more fylthy, the couetous, to be more couetous, the wicked to be more wicked.

Declare you now your repentaunce by workes of repentaūce bring forth fruites, and worthye fruytes, lette youre ſorowing for your euyls demonſtrate it ſelfe, by departinge frō the euyls you hauehave vſed, let your certayntie of pardon of your ſinnes throughe Chriſte and youre ioye in hym be demonſtrated by purſuing of the good thinges which gods word teacheth you: you are nowe in Chriſt Ieſus gods workemāſhip to do good workes,Epheſ. ij whiche God hath prepared for you to walk in For the grace of God y^t bringethTitus. ij ſaluacion vntounto al men hath apeared, & teacheth vsus that we ſhould denie vngodlines, and worldlye luſtes, and that we ſhould liue ſobrelye, righteouſlye and godly in this preſent worlde, lokinge for that bleſſed hope, & glorious apearing of the mighty God, and of oure Sauiour Ieſus Chriſte, which gaue him ſelf for vsus, to redeme vsus from al vnrighteouſnes and to purge vsus a peculier people vntounto him ſelf, feruently geuē vntounto good workes. Titus. ij.

Agayne Titus .iij, for we our ſelues alſo were in times paſt vnwyſe, diſobediente, deceaued, in daunger to luſtes, and to dyuers maners of voluptuouſnes, liuing in maliciouſnes and enuie, full of hate, hating one another. But after that the kyndnes and louelove of God our Sauiour, to manward appeared, not by y^e dedes of righteouſnes which we wrought, but of his mercye he ſaued vsus, by the fountayn of the new byrth, and with the renuing of the holy goſt which he ſhed on vsus aboundantly thorow Ieſus Chriſt our Sauioure, that we once iuſtifyed by his grace, ſhould be heires of eternal lyfe through hope. This is a true ſaying: but I wyll make an ende, for I am to tedious.

Dearely beloued repent your ſynnes, that is be ſorye, for that which is paſt, beleue in gods mercy for pardon, how depely ſoeuer you hauehave ſynned, & both purpoſe and earneſtly purſue a newe lyfe, bringing forth worthy and true fruytes of repentaunce.

As you hauehave geuen ouer your members, from ſynne to ſinne, to ſerue the deuyl: your tongues to ſweare, to lye, to flatter, to ſkolde to ieſt, to ſkoffe, to baudy talke, to vayne iangeling, to boaſting. &c. Your hādes to picking, groping, idlenes, fighting, &c, your fete to ſkipping, going to euil, to daūſing &c. youre eares to heare fables, lyes, vanities, & euil thinges. &c. So now geue ouer your mēbres to godlines, your tong to ſpeake youre eares to heare, youre eyes to ſee, your mouthes to taſt, your handes to woorke, youre feete to go about ſuch thinges, as may make to Gods glorie, ſobrietie of lyfe, & louelove to your brethē, & that dayly more & more diligently: for in a ſtay to ſtand you cānot, ether better or worſſe you are to daye then you were yeſterdaye.

But better I truſt you be & wil be yf you marke wel my theme, y^t is Repent you, y^e which thinge that wold do, as before I hauehave hūblye be ſought you: euē ſo now yet once more I do agayn beſech you, & y^t for the tender mercies of God in Chriſt Ieſus our lord, Repēt you repēt you, for the kingdō of heauē that is, a kingdom ful of al riches, pleaſures, myrth, beautie, ſwetenes, & eternal felicitie is at hand. The eye hath not ſene the lyke,i. Cor. ij. eſa▪ lxiiij y^e eare hath not hearde the like, the heart of mā cannot conceaue the treaſures & pleſures of this kingdō, which now is at hand, to ſuch as repent, y^t is to ſuch as are ſory for their ſinnes, beleue gods mercy through chriſt, & earneſtly purpoſe to lead a new life: the god of mercy through Chriſt his ſonne, graūt vsus his holy ſpirit & worke in our hearts this ſorow, fayth, & new life which through his grace I hauehave ſpoken of, both now & for euer. AMEN.

¶Imprinted at Londō in Paules Churche yearde, at the ſigne of the Roſe, By Iohn Wight.

End of the text · John Bradford, Sermon of Repentance (1553)