Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	cause_n	law_n	sin_n	5,768	5	5.5206	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16573	The complaynt of veritie, made by Iohn Bradford. An exhortacion of Mathewe Rogers, vnto his children. The complaynt of Raufe Allerton and others, being prisoners in Lolers tower, & wrytten with their bloud, how god was their comforte. A songe of Caine and Abell. The saieng of maister Houper, that he wrote the night before he suffered, vppon a wall with a cole, in the newe In, at Gloceter, and his saiyng at his deathe	Bradford, John, 1510?-1555.; Rogers, Matthew. Instruction of a father to his children.; Allerton, Ralph. A lamentable complaynt of the afflicted, unto god our onely healper.; Allerton, Ralph. A briefe rehersal of parte of the aucthours trouble, entituled God is my comforte.; Allerton, Ralph. Songe of the poore prisoners in Lolers tower.; Hooper, John, d. 1555. Wordes of Maister Houper at his death.; Hooper, John, d. 1555. These are the wordes that Maister John Houper wrote on the wall with a cole, in the newe inne in Gloceter, the night before he suffered.	1559 (1559)	STC 3479; ESTC S112643	64,740	174

whom he loueth he loueth to the end So that now where aboundance of sinne hath beene in thee the more is the aboundance of grace But to what end Forsooth that as sinne hath raigned to death as thou séeest to the killing of Gods Sonne so now Grace must raigne to Life to the honouring of Gods Sonne who is now aliue and can not die any more So that they which by faith féele this cannot any more die to God but to sinne whereto they are dead and buried with Christ As Christ therefore liueth so doe they and that to God to righteousnesse and holinesse The life which they liue is In fide Filii Dei In the faith of the Sonne of God Whereby you sée that now I am slipt into that which I made the third part of penance namely newnesse of life which I could not so haue done if that it were a part of it selfe indéed as it is an effect or fruit of the second part that is of faith or trust in Gods mercie For he that beléeueth that is is certainely perswaded sinne to be such a thing that it is the cause of all miserie and of it selfe so greatly angereth God that in heauen nor in earth nothing could appease his wrath saue alonely the death and precious bloodshedding of the Sonne of GOD in whom is all the delight and pleasure of the Father hee I say that is perswaded thus of sinne the same cannot but in heart abhorre and quake to doe or say yea to thinke any thing willingly which Gods Law teacheth him to bee sinne Againe hee that beléeueth that is is certainely perswaded Gods loue to bée so much towards him that where through sinne he was lost and made a firebrand of hell the eternall father of mercy which is the omni-sufficient God néedeth nothing to vs or of any thing that we can doe to deliuer vs out of hell and to bring vs into heauen did send euen his owne most déere Sonne out of his bosome out of heauen into hell as a man would say to bring vs as I said from thence into his owne bosome and mercie wee béeing his very enemies hee I say that is thus perswaded of Gods loue towards him and of the price of his redemption by the deare bloud of the Lambe immaculate Iesus Christ the same man cannot but loue God againe and of loue doe that and heartily desire to doe better the which might please God Trow you that such a one knowing this geare by faith will willingly welter and wallow in his wilfull lusts pleasures and fantasies Will such a one as knoweth by faith Christ Iesus to haue giuen his bloud to wash him from his sinnes play the Sow to welter in his puddle of filthie sinne and vice againe Nay rather then he will be defiled againe by wilful sinning he will wash often the féet of his affections watching ouer the vice still sticking in him which as a spring continually sendeth out poyson enough to drowne and defile him if the swéete water of Christes passion in Gods sight did not wash it and his bloud satisfie the rigour of Gods iustice due for the same This bloud of Christ shed for our sinnes is so deare in the sight of him that beléeueth that he will abhorre in his heart to stampe it and tread it vnder his féete He knoweth now by his beléefe that it is too much that hitherto he hath set too little by it and is ashamed thereof Therefore for the residue of his life hée purposeth to take better héed to himselfe then before hee did Because hée séeeth by his faith the grieuousnesse of GODS anger the foulenesse of sinne the greatnesse of Gods mercie and of Christs loue towards him hée will now bee héedie to pray to GOD to giue him his grace accordingly that as with his eyes tongue hands féet c. hée hath displeased God doing his owne will euen so now with the same eyes tongue eares hands féete c. hee may displease his owne selfe and doe Gods will Willingly will he not doe that which might renew the death of the Sonne of God Hée knoweth he hath too much sinne vnwillingly in him so that thereto hee will not adde willing offences This willing and witting offending and sinning whosoeuer doth flatter himselfe therein doth euidently demonstrate and shew that hee neuer yet indéed tasted of Christ truely Hee was neuer truely perswaded or beléeued how foule a thing sinne is how grieuous a thing Gods anger is how ioyfull and precious a thing Gods mercie in Christ is how excéeding broad wide hie and déepe Christs loue is Perchance he can write prate talke and preach of this geare but yet he in part by faith neuer felt this geare For if hee did once féele this geare indéed then would he bée so farre from continuing in sinne willingly and wittingly that wholy and heartily hee would giue ouer himselfe to that which is contrary I meane anew to life renewing his youth euen as the Eagle doth For as we béeing in the seruitude of sin demonstrate our seruice by giuing ouer our members to the obeying of sinne from iniquitie to iniquitie euen so we béeing made frée from sinne by faith in Iesus Christ and endued with Gods spirit a spirit of libertie must néeds demonstrate this fréedome and libertie by giuing ouer our members to the obedience of the spirit by the which we are lead and guided from vertue to vertue and all kind of holines As the vnbeléeuers declare their vnbeléefe by the woorking of the euill spirit in them outwardly the fruits of the flesh euen so the beléeuers declare their faith by the working of Gods good spirit in them outwardly the fruits of the spirit For as the Deuill is not dead in those which are his but worketh still to their damnation so is not God dead in them which bee his but worketh still to their saluation The which working is not the cause of the one or the other béeing in any but onely a demonstration a signe a fruit of the same As the Apple is not the cause of the Apple tree but a fruit of it Thus then you sée briefly that newnes of life is not in déed a part of penance but a fruit of it a demonstration of the iustifying faith a signe of Gods good spirit possessing the heart of the penitent as the old life is a fruite of impenitencie a demonstration of a lip-faith or vnbeliefe a signe of Sathans spirit possessing the heart of the impenitent which all those be that bee not penitent For meane I know none He that is not penitent the same is impenitent hee that is not gouerned by Gods spirit the same is gouerned by Sathans spirit For all that bée Christians are gouerned with the spirit of Christ which spirit hath his fruits All other that bee not Christs are the Deuils Hee that gathereth not with Christ scattereth abroad Therefore dearely beloued I beséech you to consider this geare

vp thy firy brande and vexe poore Abell still Though Abel haue no fleshly strengthe thy furious wrath to tame yet God wil preserue him at the length to thy rebuke and shame Although his flesh thou lay ful lowe thy wrath to satisfie yet by the death of Lamethes bowe for his bloud thou shalt die Though Ismael had the greater stay before the promis begonne yet God bad Abraham put away the bond maide with her sonne Though Iacob fled his brothers ire to cause the fury cease yet God gaue him his whole desire and brough● him home in peace when Israel out of Egipt fled from him that helde them thrall The lord preserued the righteous sede and drowned their enemies all when that Golias in his great pryde his hie blastes out did blowe The lord soone laied his pompe asyde and brought his boastinges lowe when king Saule sought Dauids life without Dauids offence The Lord at last ended that strife and Saule made recompence when Acheor to a tree was bounde because he truth did tell He was soone healed of that wounde by the God of Israell when Holifernus in his rage against Goddes flocke did stand Then soone did his pryde asswage euen by a womans hand when A man made a gallowes strong for Mardocheus the Iewe Himselfe was hanged theron ere long for God is iust and true when Susan was without refuge and like to suffer paine The Lord that is a righteous iudge did pay her foes againe As Daniell in the Lions den was kept from wo and greefe So God preserueth righteous men and sendes them quicke reliefe when that the ouen was made red hot the children to destroy Gods angel the flame out swot and walked with them in ioy when Peter Iohn in pryson were for preaching of Gods worde Gods angel did the doore vnbarre as Luke doth well recorde Thus by examples strong and sure the Scripture doth witnes The enemies power can not endure for God doth it suppres when God made all thinges with his word he blest it with increase But soone the deuil brought Caine the sword bad him breake the peace So from that day vnto this houre Cain hath the sworde in hande Seking still Abell to deuoure either by sea or lande For by the deuils great enuie came death amongst mankynde And all that his dere children be fulfill their fathers mynde Dere christians be not nowe afraide to doe your maisters will For he doth promise to be your aide and your defence from ill His mercy is to succour those that trust to him at neede Feare not for God will your bands lose as he hath promised Therfore sticke harde vnto the worde the whiche you haue professed And then no doubt but that the Lorde will see your cause redressed Now seing we shall deliuered be as Esdras doth declare By death or life what cause haue we either to doubt or care But onely in our Lorde Iesus to put our confidence who in these daies is vnto vs a tower and strong defence All prayse be to the liuing God which iudgeth righteously And in all ages fulfyls his worde his name to magnify Finis ¶ The wordes of Maister Houper at his death O Lord Iesus that for whose loue I leaue wyllyngly this lyfe and desyre the bytter death of the crosse with the losse of all my worldlye thinges then eyther to abyde the blasphemie of thy moste holye name or to abey vnto menne in breakynge of thy Commaundementes thou seest Lorde that where I myght lyue in wealth to worship a false god and to honour thine ennemy I choose rather the tormentes of my bodye and the losse of this my lyfe and I haue counted all thynges but vile dust and donge that I mighte wyn thee whiche death is more deare vnto mee then thousandes of gold and syluer such loue Lorde hast thou laid vp in my brest that I honger for thee as the deare that is wounded desireth the soile so send thy holy comforter to ayde comfort and strengthen this weke peece of yearthe whiche is of it selfe empty of al strēgth thou remembrest that I am but vyle duste and donge and of my selfe able to doo nothinge therfore O Lorde as thou of thine a customed loue hast bidden me to this banket counted me worthi to drink of this thy cuppe amōgest thine elect giue me strēgth against this thy ellyment that as to my sight it is moste yrkesom vntolerable so to mi mind it may at thy commaundemēt go as an obediēt seruaunt be swete and plesant and through the strength of thy holy spirite I may passe through the fury of this fire into thy bosom according to thi promisse and for this mortal lyfe receyue an immortalitie and for this corruptible receiue an incorruptibilite accept this bornt sacrifcie O heauenly Father not for the sacrifice sake but for thy dere sonnes sake my sauiour for whose testimoni I offer this my free wyl offering with al my hart with al mi strength with al my soule Oh heauenli father forgeue mee my sinnes as I forgeue all the worlde O swete sonne of God my sauyour sprede thy winges ouer me O God the holy ghost comforte strengthen and stablish me and as through thy mighty power thou hast brought me hyther to death so condyth me in to euerlasting blisse O Lord into thy handes I commende my spirite thou haste redemed me O God of truthe Lorde haue mercye vpon me Christ haue mercy vpon me Lord haue mercy vpon me Amen ¶ Finis ¶ These are the wordes that Maister Iohn Houper wrote on the wall with a cole in the newe Inne in Gloceter the night before he suffered COntent thy selfe with pacience w t christ to beare y e crosse of payne ●ho can or will recompence ● thousand folde with Ioyes againe ●et nothing cause thy hart to fayle ●ainch out thy bote hoise vp thy saile Put from the shore ●nd be thou suer thou shalt attayne ●nto the porte that shall remayne For euer more ●ere not death pas not for bandes ●nly in God put thy whole trust ●r he wil require thi blod at their hāds ● thou dost know y t once die thou must Only for that thy life if thou geue ●eth is no deth but amens for to liue Do not dispaire Of no worldly tirant see thou dreede ●y cōpace whiche is gods worde shall the leade ●nd the wind is faire ¶ Finis TWO NOTABLE Sermons Made by that worthy Martyr of Christ Master Iohn Bradford the one of Repentance and the other of the Lords Supper now newly imprinted Perused and allowed according to the Queenes Maiesties Iniunctions Imprinted at London by Simon Stafford dwelling on Adling hill 1599. To the Christian Reader Thomas Samson wisheth the felicity of speedy and full conuersion to the Lord. GOdly learned men doe write and publish bookes to profit the age in which they doe liue and the posterity This desire was in the Authour of this ●reatise Master Iohn

of Christ with some chāge of mind into the detestation of sinne and loue of obeying the good will of God Which things doe require that inward entring into the secret parlour of our hearts of which Christ speaketh and is that smiting of the brest which is noted in the Publican Matth. 7. is the same to the which the Psalmist exhorteth those men loose in sinne Psa 4.5 Tremble ye and sinne not speak in your selues that is Enter into an accoūt with your selues When you are on your couches that is whē ye are solitary alone And be quiet or silent that is Whē ye haue thus secretly deeply considered of your case and dealing ye shal cease to thinke speak and do wickedly Without such an inward exercise of prayer our Bradford did not pray to his ful cōtentation as appeared by this He vsed in the morning to go to the cōmon praier in the Colledge where he was after that he vsed to make some praier with his Pupils in his chāber But not content with this he then repaired to his own secret praier exercise in praier by himselfe as one that had not yet prayed to his own mind for he was wōt to say to his familiars I haue praied with my Pupils but I haue not yet prayed with my selfe Let those secure mē marke this wel which pray without touch of brest as the Pharisee did so that they haue said an ordinary prayer or heare a cōmon course of praier they thinke they haue prayed wel as the terme is they haue serued God wel thogh they neuer feele sting for sin tast of groning or brokē heart nor of the sweet sauing helth of Christ thereby to be moued to offer the Sacrifice of thanksgiuing nor chāge or renuing of mind but as they came secure in sin senselesse so they doe depart without any chāge or affecting of the heart which is euē the cradle in which Sathan rocketh the sinnes of this age asleepe who thinke they do serue God in these cursory praiers made only of custome when their heart is as far from God as was the heart of the Pharise Let vs learne by Bradfords exāple to pray better that is with the heart not with the lips alone Quia Deus non vocis sed cordis auditor est as Cyprian saith ▪ that is because God is the hearer of the heart not of the voice that is to say not of the voice alone without the heart for that is but lip labour This cōscience of sin exercise in praier had Bradford cleane contrary to that cursed custome of those gracelesse mē which do ioy to make large and long accoūts of their leudnes do glory therein so feeding their delights with their liues passed as the dog returneth to smell to his cast gorge the horse to his doūg such as the Prophet Esay 39. saith They declare their sinnes as Sodom they hide them not wo be to their soules It goeth with thē as Ieremy 3.3 said Thou hast a vvhores forehead thou vvouldest not be ashamed God giue these men better grace else assuredly they shall finde woe woe to their very soules Another of his exercises was this He vsed to make vnto himselfe an Ephemeris or a Iournall in which he vsed to write all such notable things as either he did see or heare ech 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 he did heare or see any good in any man by that sight he foūd and noted the want thereof in himself and added a short praier crauing mercy grace to amend If he did heare or see any plague or misery he noted it as a thing procured by his own sins stil added Domine miserere mei Lord haue mercy vpō mee He vsed in the same booke to note such euill thoghts as did rise in him as of enuying the good of other men thoghts of vnthankfulnes of not cōsidering God in his works of hardnes vnsensiblenesse of heart when he did see other moued and affected And thus hee made to himselfe and of himselfe a booke of dayly practises of repenta● Besides this they which were familiar with him might see how he being in their cōpany vsed to fall often into a sudden deep meditation in which he would sit with fixed coūtenance spirit moued yet speaking nothing a good space And sometimes in his silent sitting plenty of teares shuld trickle down his cheeks Sometime he would sit in it come out ●f it with a smiling coūtenance Often times haue I ●tten at dinner and supper with him in the house of ●at godly harbourer of many preachers seruants of the Lord Iesus I meane M. Elsyng when eyther by occasion of talk had or of some view of Gods benefits present or some inward cogitation thought of his owne he hath fallen into these deepe cogitations he would tell me in the end such discourses of them that I did perceiue that somtimes his teares trickled out of his eyes as well for ioy as for sorrowe Neyther was he onely such a practiser of repentance in himselfe but a cōtinuall prouoker of others thereunto not only in publike preaching but also in priuate conference company for in all companies where he did come he would freely reproue any sin misbehauior which appeared in any person especially swearers filthy talkers popish praters such neuer departed out of his cōpany vnreproued this he did with such a diuine grace Christian maiesty that euer he stopped the mouthes of the gainsayers for he spake with power yet so sweetly that they might see their euil to be euil hurtfull vnto them and vnderstand that it was good in deede to the which he laboured to drawe them in God To be short as his life was such was his death His life was a practise an example prouocation to repentance At his death as the foresaid history witnesseth when he was burned in Smithfield and the flames of fire did flye about his eares his last speach publikely noted heard was this Repent England Thus was our Bradford a preacher an example of that repentance which hee did preach Ionas preached to Niniue repentance and all Niniue the King Princes people olde and young repented To England Bradford did preach and yet doeth preach repentance and surely England hath nowe much more cause to repent then it had when Bradford liued and preached repentance 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 all thy peril I wish warne that as in Niniue so in England all from the highest to the lowest do vnfainedly repent They which are of the Court they which are of the Church they which are of

spiritually The which ●ting if we vse with prayer as I sayd ●et vs not doubt but at the length Gods ●irite will worke as now to such as be●eue for to the vnbeléeuers all is in vaine their eyes are starke blind they can see ●othing to such as beléeue I say I trust ●eme thing is done euen already But if ●eyther by prayer nor by tooting in Gods ●aw spiritually as yet thy hard vnbelee●ing heart féeleth no sorrow nor lamen●ing for thy sinne Thirdly looke vpon the ●ag tyed to Gods Law for to mans law ●here is a tag tyed that is a penaltie and that no small one but such a one as cannot but make vs to cast our currish tayles betwéene our legs if we beléeue it for all is in vaine if we be faithlesse not to beléeue before we féele This tag is Gods malediction or curse Maledictus omnis sayth it qui non permanet in omnibus quae scripta sunt in libro legis vt faciat eam Loe accursed sayth he is all no exception all sayth God which continueth not in all things for he that is guiltie of one is guiltie of the whole sayth S. Iames in all things therefore sayth the holy Ghost which are written in the booke of the law to doe them Hee sayth not to heare them to talke of them to dispute of them but to doe them Who is he now that dooeth these Rara anis few such Byrds yea none at all For all are gone out of the way though not outwardly by word or déed yet inwardly at the least by default and wanting of that which is required so that a child of one nights age is not pure but by reason of birth-sinne in danger of Gods malediction then much more wee which alasse haue drunken in iniquitie as it were water as Iob sayth But yet alas we quake not Tell me now good brother why do you so lightly consider Gods curse that for your sinnes past you are so carelesse as though you had made a couenant with death and damnation as the wicked did in Esayes time What is Gods curse At the Popes curse with booke bell and candle O how trembled wee which heard it but onely though the same was not directed vnto vs but vnto others For this Gods curse which is incomparable more sell and importable and is directed to vs yea hanging ouer vs all by reason of our sinnes alas how carelesse are wee O faithlesse hard hearts O Iezabels ghests rocked and layd asléepe in her bedde O wicked wretches which béeing come into the depth of sinne doe contemne the same O sorrowlesse sinners and shamelesse shrinking harlottes Is not the anger of a King death and is the anger of the King of all Kings a matter to be so lightly regarded as wee doe regard it which for our sinnes are so retchlesse that we slugge and sléepe it out As waxe melteth away at the heate of the fire sayth Dauid so doe the wicked perish at the face or countenance of the Lord. If déerely beloued his face bee so terrible and intolerable for sinners and the wicked what trow wée his hand is At the face and appearing of Gods anger the earth trembleth but we earth earth yea stones yron flints tremble nothing at all If wee will not tremble in hearing woe vnto vs for then shall we bee crashed in pieces in féeling If a Lyon roare the beastes quake but wee are worse then beasts which quake nothing at the roring of the Lyon I meane y e Lord of hosts And why because the curse of God hardnes of heart is already fallen vpon vs or else we could not but lament and tremble for our sinnes If not for the shame and foulenes thereof yet at the least for the malediction and curse of God which hangeth ouer vs for our sinnes Lorde bee mercifull vnto vs for thy Christs sake and spare vs in thine anger remember thy mercies towards vs Amen And thus much for the third thing to the moouing of vs to sorrow for our sinnes that is for the tag tyed to Gods Law I meane for the malediction curse of God But if our hearts bee so hard that through these wee yet féele not heartie sorrow for our sinnes let vs fourthly set before vs examples past and present olde and new thereby the holy spirite may be effectual to worke in his time this woorke of sorrowing for our sinne Looke vpon Gods anger for sinne in Adam and Eue for eating a péece of an apple Were not they the déerest creatures of God cast out of Paradise Were not they subiect to mortalitie trauaile labour c. Was not the earth accursed for their sins Doe not we all men in labour women in traueiling with child and all in death mortalitie and miserie euen in this life feele the same And was God so angrie for their sinne and hee béeing the same God will he say nothing to vs for ours alas more horrible then the eating once of one piece of an apple In the time of Noe and Lot God destroyed the whole world with water and the Cities of Sodom and Gomorra Seboim and Adamah with fire and brimstone from heauen for their sinnes namely for their whoredoms pride idlenesse vnmercifulnes to the poore tyranny c. In which wrath of God euen the very babes birds fowles fishes hearbes trées and grasse perished and thinke we that nothing will be spoken to vs much woorse and more abominable then they For all men may sée if they will that the whoredomes pride vnmercifulnesse tyranny c. of England farre passeth in this age any age that euer was before Lots wife looking backe was turned into a salt stone and will our looking backe againe yea our running backe againe to our wickednesse doe vs no hurt If we were not already more then blinde Béetles we would blush Pharao his heart was hardned so that no miracle could conuert him if ours were any thing soft we would begin to sob Of sixe hundred thousand men all onely but twaine entred into y e Land of promise because they had ten tymes sinned against the Lord as hee himselfe sayth and trow we that God wil not sweare in his wrath that wee shall neuer enter into his rest which haue sinned so many ten times as wée haue toes fingers yea haires on our heads and beards I feare me and yet we passe not The man that sware and he that gathered sticks on the Sabboth day were stoned to death but wee thinke our swearing is no sinne our bribing rioting yea whorehunting on the Sabboth day pleaseth God or else wee would something amend our maners Helias negligence in correcting his sonnes nipped his necke in two but ours which pamper vp our children like puppets will put vs to no plunge Helias sonnes for disobeying their fathers admonition brought ouer them Gods vengeance and wil our stubburnesse doe nothing Sauls malice to Dauid Acabs displeasure against

Naboth brought their bloud to the ground for dogs to eate yea their children were hanged vp and slaine for this geare but wee continue in malice enuie and murther as though wee were able to wage warre with the Lord. Dauids adulterie with Bethsabe was visited on y e child borne on Dauids daughter defiled by her brother and on his children one slaying another his wiues defiled by his owne sonne and himselfe driuen out of his Realme in his old age and otherwise also although he most heartily repented his sinne But wee are more déere vnto God then Dauid which yet was a man after Gods owne heart or else we could not but tremble and begin to repent The rich gluttons gay paunch filling what did it it brought him to hell and haue we a placcard that God will doe nothing to vs Achans subtill theft prouoked Gods anger against all Israel and our subtiltie yea open extortion is so fine and politike that God can not espie it Gehezi his couetousnesse brought it not the Leprosie vpon him and on all his séed Iudas also hanged himselfe But the couetousnesse of England is of another cloth colour Well if it were so the same Tallor will cut it accordingly Anania and Saphira by lying linked to them sudden death but ours now prolongeth our life the longer to last in eternall death The false witnes of the two Iudges against Susanna lighted on their own pates and so will ours doe at length But what goe I about to auouch ancient examples where dayly experience doth teach The Sweate the other yéere the stormes the Winter following will vs to weigh them in the same balances The hanging and killing of men themselues which are alas too rife in all places require vs to register thē in the same roules At the least in Children Infants and such like which yet cannot vtter sinne by word or déed wée sée Gods anger against sinne in punishing them by sicknesse death mishappe or otherwise so plainly that we cannot but grone and grunt againe in that we haue gushed out this geare more aboundantly in word and déed And héere with me a little looke on Gods anger yet so fresh that we cannot but smel it although wee stoppe our noses neuer so much I pray God we smell it not more fresh hereafter I meane it forsooth for I know you looke for it in our déere late Soueraigne Lord the Kings Maiestie You al know he was but a Child in yéeres defiled he was not with notorious offences Defiled quoth he nay rather adorned with so many good gifts and wonderfull qualities as neuer Prince was from the beginning of the world Should I speake of his wisedome of his ripenesse in iudgement of his learning of his godly zeale heroical heart fatherly care for his Commons nurcely solicitude for Religion c. Nay so many things are to bee spoken in commendation of Gods excéeding graces in this Child that as Salust writeth of Carthage I had rather speake nothing then too litle in that too much is too little This gift God gaue vnto vs English men before all Nations vnder the Sunne and that of his excéeding loue towards vs. But alas and welaway for our vnthankefulnes sake for our sinnes sake for our carnalitie and prophane liuing Gods anger hath touched not onely the body but also the mind of our King by a long sicknesse and at length hath taken him away by death death cruell death fearefull death O if Gods iudgement be begun on him which as he was the chiefest so I thinke the holyest and godlyest in the Realme of England alas what will it be on vs whose sinnes are ouergrowne so our heads that they are climed vp into heauē I pray yo● my good brethren know that Gods anger for our sin towards vs cannot but be great yea too fell in that we sée it was so great that our good King could not beare it What followed to Iewrie after the death of Iosias God saue England and giue vs repentance my heart will not suffer me to tarie longer héerein I trow this will thrust out some teares of repentance If therefore to prayer for Gods feare the tooting in Gods glasse and the tag thereto will not burst open thy blockish heart yet I trow the tossing to and fro of these examples and specially of our late King and this troublesome time will tumble some teares out of thine heart if thou still pray for Gods spirit accordingly For who art thou thinke alwayes with thy selfe that GOD should spare thée more then them whose examples thou hast heard What friends hast thou Were not of these Kings Prophets Apostles learned and come of holy stocks I deceiue my selfe thinke thou with thy selfe if I beléeue that God béeing the same God that he was wil spare me whose wickednesse is no lesse but much more then some of theirs Hee hateth sinne now as much as euer hee did The longer hee spareth the greater vengeance will fall the déeper hee draweth his Bow the sorer will the shaft pierce But if yet thy heart be so hardened that all this geare will not mooue thée surely thou art in a very euill estate and remedie now I know none What said I none Know I none Yes there is one which is suresby as they say to serue if any thing will serue You looke to know what this is Forsooth the Passion and death of Iesus Christ You know the cause why Christ became man and suffered as he suffered was the sinnes of his people that he might saue them from the same Consider the greatnesse of the sore I meane sinne by the greatnes of the Surgion and the salue Who was the Surgion No Angell no Saint no Archangell no power no creature in heauen nor in earth but onely hée by whom all things were made all things are ruled also euen Gods owne deareling and onely beloued Sonne becomming man Oh what a great thing is this that could not be done by the Angelles Archangelles Potentates Powers or all the creatures of God without his owne Sonne who yet must néeds be thrust out of heauen as a man would say to take our nature and become man Heere haue yee the Surgion great was the cure that this mightie Lord tooke in hand Now what was the salue Forsooth déere geare and of many compositions I cannot recite all but rather must leaue it to your hearty considerations Thrée and thirtie yéeres was he curing our sore Hée sought it earnestly by fasting watching praying c. The same night that hee was betrayed I reade how busie he was about a plaister in the garden when he lying flat on the ground praying with teares and that of bloud not a few but so many as did flow downe on the ground againe crying on this sort Father sayth hée if it bee possible let this cup depart from me That is If it be possible that else the sinnes of mankind can be taken away graunt that it may be so

Thou heardest Moses crying for the Idolaters Thou heardest Lot for the Zoarites Samuel Dauid and many other for the Israelites And déere Father I onely am thine owne sonne as thou hast said in whom thou art well pleased wilt thou not heare me I haue by the space of three and thirtie yeeres done alwayes thy will I haue so humbled my selfe that I would become an abiect amongst men to obey thée Therefore déere Father if it be possible graunt my request saue mankind now without any further labour salues or plaisters But yet sayth he not as I wil but as thou wilt But Sir what heard hée Though hée sweat bloud water in making his plaister for our sore of sinne yet it framed not Twise hee cryed without comfort yea though to comfort him God sent an Angel wee yet know that this plaister was not allowed for sufficient vntill hereunto Christ Iesus was betrayed forsaken of al his Disciples forsworne of his déerely beloued bound like a Théefe belyed on buffeted whipped scourged crowned with thornes derided crucified racked nayled hanged vp betwéene two théeues cursed and rayled vpon mocked in miserie and had giuen vp the ghost then bowed downe the head of Christ that is God the Father which is the head of Christ then allowed he the plaister to bée sufficient and good for the healing of our sore which is sinne Now would God abide our breath because the stinke that is damnation or guiltinesse was taken away by the swéet sauour of the breath of this Lambe thus offered once for all So that héere déerely beloued wée as in a glasse may sée to the brusing of our blockish hard hearts Gods great iudgement and anger against sin The Lord of lords the King of kings the brightnesse of Gods glory the Sonne of God the Deareling of his Father in whom he is well pleased hangeth betwéene two théeues crying for thée and mée and for vs all My God my God why hast thou forsaken mee Oh hard hearts that wée haue which make tuttes for sinne Looke on this toote in the very heart of Christ pearced with a speare wherein thou mayst sée and reade Gods horrible anger for sinne Woe to thy hard heart that pierced it And thus much for the first part of Repentance I meane for the meanes of working contrition First vse prayer then ●ooke on Gods Law thirdly sée his curse fourthly set examples of his anger before thée and last of all set before thée the death of Christ From this and prayer cease not till thou féele some heartie sorrow for thy sinne The which when thou féelest then labour for the other part that is faith on this sort As first in Contrition I willed thée not to trust to thy frée will for the attayning of it so doe I will thée in this Faith is so farre from the reach of mans frée will that to reason it is plaine foolishnes Therefore thou must first goe to God whose gift it is thou must I say get thée to the Father of mercie whose worke it is that as he hath brought thée downe by Contrition and humbled thée so hee would giue thée faith rayse thée vp and exalt thée On this maner therefore with the Apostles and the poore man in the Gospell that cryed Lord encrease our faith Lord helpe my vnbeleefe pray thou and say O mercifull God and deare Father of our Lord Sauiour Iesus Christ in whom as thou art well pleased so hast thou commanded vs to heare him for as much as hee often biddeth vs to aske of thée and thereto promiseth that thou wilt heare vs and graunt vs that which in his name we shall aske of thée loe gracious Father I am bold to begge of thy mercie through thy Sonne Iesus Christ one sparkle of true faith and certaine perswasion of thy goodnesse loue towards me in Christ wherethrough I béeing assured of the pardon of all my sinnes by the mercies of Christ thy sonne may be thankefull to thée loue thée and serue thée in holinesse and righteousnes all the dayes of my life On this sort I say or otherwise as God shall mooue thée pray thou first of all and looke for thy request at Gods hand without any doubting though foorthwith thou féelest not the same for oftentimes wee haue things of GOD giuen vs long before we féele them as we would doe Now vnto this prayer vse thou these meanes following After prayer for faith which I would should be first secondly because the same springeth out of the hearing not of Masses Mattins Cannons Councels Doctours Decrées but out of the hearing of Gods ●oord get thée Gods woord but not that ●art which serueth specially to Contrition that is the Law but the other part which serueth specially to consolation and certaine perswasion of Gods loue towards thée that is the Gospell or publication of Gods mercie in Christ I meane the frée promises But héere thou must know that there are two kinds of promises one which is properly of the Lawe another which is properly of the Gospel In the promises of the Law wee may indéed behold Gods mercie but so that it hangeth vpon the condition of our worthines as if thou loue the Lord with all thy heart c. thou shalt find mercy This kind of promises though it declare vnto vs Gods loue which promiseth where he néedeth not yet vnto him that féeleth not Christ which is the end of the Law they are so farre from comforting that vtterly with the Law they bring man to great despaire so greatly we are corrupt for none so loueth God as hée ought to doe From these therefore get thée to the other promises of the Gospell in which we may sée such plentie and francke liberalitie of Gods goodnesse that wee can not but be much comforted though we haue very déepely sinned For these promises of the Gospell doe not hang on the condition of our worthinesse as the promises of the Law doe but they depend and hang on Gods trueth that as God is true so they cannot but be performed to all them which lay holde on them by faith I had almost said which cast thē not away by vnbeliefe Marke in them therefore two things namely that as wel they are frée promises without any condition of our worthinesse as also that they are vniuersall offered to all all I say which are not so stubburne as to kéepe still their hands whereby they should receyue this almes in their bosoms by vnbeliefe As concerning Infants and children you know I now speake not but concerning such as be of yéeres of discretion And now you looke that I should giue you a taste of these promises which are both frée and vniuersall except none but such as except themselues Well you shal haue one or two for a say In the 3. of Iohn sayth our Sauiour So God the Father loued the world that hee would giue his dearling his owne onely Sonne that all that beleeue

Nam veniens veniet non tardabit Hee is comming and will not be long Thus haue you foure meanes which you must vse to the attayning of faith or certaine perswasion of Gods mercie towards you which is the second part of penance namely prayer the free and vniuersall promises of Gods graces the recordation of the benefits of God past and present the examples of Gods mercie Which although they might suffice yet will I put one more to them which all onely of it selfe is full sufficient I meane the death of the Sonne of God Iesus Christ which if thou set before the eyes of thy mind it will confirme thy placcard for it is the great Seale of England as they say yea of all the world for the confirmation of all patents and perpetuities of the euerlasting life whereunto we are all called If I thought these which I haue before recited were not sufficient to cōfirme your faith of Gods loue towards such as do repent I would tarie longer herein But because I haue béene both long and also I trust you haue some exercise of conscience in this daily or els you are too blame I wil but touch goe Consider with your selues what we are misers wretches enemies to God Consider what God is euen hée which hath all power maiestie might glory riches c. perfectly of himselfe needeth nothing but hath all things Consider what Christ is concerning his Godhead coequal with his Father euen hee by whom all things were made are ruled and gouerned concerning his manhood the onely Dearling of his Father in whom is all his ioy Now Sir what a loue is this that this God which néedeth nothing would giue wholy his owne selfe to thée his enemie wreaking his wrath vpon him selfe in this his Sonne as a man may say to spare thée to saue thée to winne thée to buie thée to haue thée to enioy thée for euer Because thy sinne hath separated thée from him to the end thou mightest come eftsoones into his company againe and therein remaine hee himselfe became as a man would say a sinner or rather sinne it selfe euen a malediction or curse that wée sinners wee accursed by our sinne might by his oblation or offering for our sinnes by his curse be deliuered from sinne and from malediction For by sinne hee destroyed sinne killing Death Sathan and Sinne by their owne weapons and that for thée and mee man if wee cast it not away by vnbeleefe Oh wonderfull loue of God Who euer heard of such a loue the Father of Heauen for vs his enemies to giue his owne deare Sonne Iesus Christ and that not onely to bee our Brother to dwell among vs but also to the death of the Crosse for vs Oh wonderfull loue of Christ to vs all that was content and willing to worke this feate for vs. Was there any loue like to this loue God in déede hath commended his charitie and loue to vs heerein that when wee were very enemies vnto him hee would giue his owne Sonne for vs. That wee béeing men might become as you would say Gods God would become man That wee beeing mortall might become immortall the immortall God would become mortall man That we earthly wretches might be Citizens of Heauen the Lord of Heauen would become as a man would say earthly That wee beeing accursed might be blessed God would bee accursed That wee by our father Adam beeing brought out of Paradise into the puddle of all paine might be redeemed and brought into Paradise againe God would bee our Father and an Adam thereunto That we hauing nothing might haue all things God hauing all things would haue no thing That wee beeing vassailes and slaues to all euen to Sathan the Fiend might be Lords of all and of Sathan the Lord of all would become a vassaile and a slaue to vs all and in danger of Sathan Oh loue incomprehensible Who can otherwise thinke now but if the gracious good Lorde disdayned not to giue his owne Sonne his owne hearts ioy for vs his very enemies before wée thought to begge any such thing at his hands yea before we were who I say can thinke otherwise but that with him hee will giue vs all good things If when we hated him and fled away from him he sent his Sonne to séeke vs who can thinke otherwise then that now wee louing him and lamenting because we loue him no more but that he wil for euer loue vs He that giueth the more to his enemies wil not hée giue the lesse trow you to his friends God hath giuen his owne Sonne then which thing nothing is greater to vs his enemies and wee now béeing become his friends will he deny vs faith and pardon of our sins which though they bee great yet in comparison they are nothing at all Christ Iesus would giue his owne selfe for vs when wee willed it not and will he now deny vs faith if we will it This will is his earnest that hee hath giuen vs truely to looke indéed for the thing willed And looke thou for it in déed for as he hath giuen thee to will so will he giue thée to doe Iesus Christ gaue his life for our euils and by his death he deliuered vs. O then in that hee liueth now and can not die will he forsake vs His heart bloud was not too deare for vs when we asked it not what can then bee now too deare for vs asking it Is he a changeling Is he mutable as man is Can hee repent him of his gifts Did he not foresée our falles Payd not he therefore the price Because hee saw wee should fall sore therefore would hee suffer sore Yea if his suffering had not béene enough he would yet once more come again God the Father I am sure if the death of his Sonne incarnate would not serue would himselfe and the holy Ghost also become incarnate and die for vs. This death of Christ therefore looke on as the very pledge of Gods loue towards thée whosoeuer thou art how deepe soeuer thou hast sinned See Gods hands are nayled they cannot strike thee his feete also he cannot runne from thee his armes are wide open to embrace thee his head hangs downe to kisse thee his very heart is open so that therein see toote looke spie peepe and thou shalt see nothing therein but loue loue loue loue to thee hyde thee therefore lay thy head there with the Euangelist This is the clift of the Rocke wherein Helias stood This is the pillow of downe for all aking heads Anoint thy head with this oyle let this oyntment enbaulme thy head and wash thy face Tarie thou heere and cocke sure thou art I warrant thee Say with Paul What can separate me from the loue of God Can death can pouertie sickenesse hunger or any miserie perswade thee now that God loueth thee not Nay nothing can separate thee from the loue wherewith God hath loued thee in Christ Iesus

by our eies by our nose by our taste and by our handling also And therefore the Sacrament full well may bee called séeable sensible tasteable and touchable words As therefore when many windowes be opened in an house the more light may come in then when ●here is but one opened euen so by the perception of the Sacraments a Christian mans conscience hath more helpe to receiue Christ then simply by the woord preached heard or meditated And therefore mee thinketh the Apostle full well calleth the Sacraments obsignations or sealings of Gods promise Read Rom. the 4. of Circumcision And thus much for the answere to the obiection aforesayd Now to returne from whence wée came namely to the consideration of the second thing what the Sacrament is I haue told you that it is not simply bread and wine but rather Christs body so called of Christ and so to be called and estéemed of vs ▪ But héere let vs marke what body and what blood Christ called it The Papists still babble This is my body This is my blood But what body it is what blood it is they shew not Looke therefore my dearely beloued on Chr●sts owne words and you shal see that Christ calleth it his body broken and his blood shedde Marke I say that Christ calleth it his body which is broken his blood which is shedde presently and not which was broken or shall bee broken which was shedde or shall be shedde as the Greeke Texts doe plainely shew thereby teaching vs that as God would haue the Passeouer called not which was the Passeouer or which shall be the Passeouer but plainely the Passeouer to the end that in the vse of it the passing ouer of the striking Angell should be set before their eyes as present so in the celebration of the Lords Supper the very Passion of Christ should be as present beholden with the eies of faith For which end Christ our Sauiour did specially institute this Supper saying Doe ye this in remembrance of mee or as Paul sayth Shew you the Lords death till hee come The Supper of the Lord then is not simply Christs body and blood but Christs body broken and his bloud shed Wherefore broken Wherefore shedde Forsooth that teacheth Christ himselfe saying Broken for you Shed for your sinnes and for the sinnes of many Héere now then wee haue occasion in the vse of the Sacrament to call to mind the greatnesse and grieuousnesse of sinne which could not be taken away by any other meanes then by the shedding of the most precious blood and breaking of the most pure body of the onely begotten sonne of GOD Iesus Christ by whom all things were made all things are ruled and gouerned c. Who considering this geare shall not bee touched to repent Who in receite 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 wee make sinne a thing of nothing God open our eyes in time and giue vs repentance which we 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 wee take and eate is Christs body broken for our sinnes and his bloud shedde for our iniquities wée are occasioned to call to mind the infinite greatnes of Gods mercie and trueth and of Christs loue towards vs. For what a mercie is this that God would for man béeing 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 béeing in his owne bosome to bée made man for vs that wee men by him might be as it were made Gods What a mercie is this that GOD the Father should so tender vs that hee would make this his Sonne béeing equall with him in diuinitie a mortall man for vs that wée might be made immortall by him What a kindnesse is this that the almightie Lord should send to vs his enemies his deare darling to bee made poore that wee by him might be 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 wee 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 be a slaine Sacrifice for our sinnes to satisfie his iustice to conuert or turne death into life our sinne into righteousnesse hell into Heauen miserie into felicitie for vs What a mercie 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 we shall haue for in his comming we shall be like vnto him Oh wonderfull mercie of God which would assume this his Christ euen in humane body into the heauens to take and keepe there 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 find grace in time conuenient Againe what a veritie 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 any thing that he hath promised And as for Christs loue oh whose heart can bee able to thinke of it any thing as it deserueth He being God would become man hée being rich would become poore he being Lord of all the world became a seruant to vs all hée beeing immortall would become mortall miserable and taste of all Gods curses yea euen of hell it selfe for vs. His blood was nothing too deare his life hee 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 sinne so would I haue you to couple to that terrour 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 Doe euery of you surely thinke when you heare these words Take eate this