Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	good_a	speak_v	treasure_n	5,167	5	10.0843	5	true

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

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

héereto I could adde some reasons for y e excellency of Baptisme I tro●e it bée more to bee gotten then to be nourished As for the excellent miracle of the patefaction of the Trinitie and the descending of the holy Ghost in Baptisme in ●visible forme the like whereto was not seene in the Lordes Supper I will omitte to speake of ●urther then that I would you should knowe howe it were no mastery to set foorth the excellencie of this Sacrament as well as of the Supper It is a plaine signe of Antichrist to deny the substance of bread and wine to bée in the Lordes Supper after consecration For in so dooing and graunting Transsubstantiation the propertie of the humane nature of Christ is denied For it is not of the humane nature but of the diuine nature to bée in many places at once As Didymus De spiritu sancto doeth prooue thereby the diuinitie of the holy Ghost Now grant Transsubstantiation and then Christes naturall body must needes bee in many places which is nothing else but to confound the two natures in Christ or to deny Christs humane nature which is the selfe same that Saint Iohn saith to deny Christ to be come in the flesh And this who so doeth by the testimonie of Saint Iohn is an Antichrist in his so doing whatsoeuer otherwise he doe prate Reade Saint Augustine in his Epistle to Dardanus and his 50. and 30. Treatise vpon Saint Iohn and easily you shall sée how that Christs body must néeds bee in one place Oportet in vno loco esse But his trueth is in all places If there bee no substance of bread in the Sacrament but Transubstantiation then Christs bodie is receyued of the vngodly and eaten with their téeth which is not onely against S. Augustine calling this spéech Except you eate the flesh of the sonne of man c. A figuratiue spéech but also against the plaine Scriptures which affirme them to dwell in Christ and Christ in them and they to haue euerlasting life that eate him which the wicked haue not although they eate the Sacrament Hee that eateth of this bread sayth Christ shall liue for euermore Therefore they eate not Christs bodie but as Paul saith they eate in iudgement and damnation which I trow be an other manner of thing then Christs body And this doth saint Augustine affirme saying None do eat Christs body which is not in the body of Christ that is as he expoūdeth it in whō Christ dwelleth not he in Christ Which thing the wicked doe not because they want faith and the holy Spirite which be the meanes whereby Christ is receiued To the things which I haue brought héerefoorth to improue Transubstantiation I could bring in the Fathers to confirme the same which succeeded continually many hundreth yéeres after Christ Also I could shew that Transubstantiation is but a newe doctrine not established before Sathan which was tyed for a thousand yéeres was letten loose Also I could shewe that euer hitherto since it was established in all times it hath bene resisted and spoken against Yea before this doctrine the Church was nothing so endowed with goods landes and possessions as it hath béene since It hath brought no small gaine no small honour no small ease to the Cleargie and therefore no maruaile though they striue and fight for it It is their Maozim it is their Helena GOD destroy it with the breath of his mouth as shortly he will for his names sake Amen If time would serue I could and would heere tell you of the absurdities which come by this doctrine but for times sake I must omit it Onely for Gods sake see this that this their doctrine of Transsubstantiation is an vntrueth already I haue proued and forget not that it is the whole stay of all Poperie and the pillar of their Priesthood whereby Christs Priesthood Sacrifice Ministerie Trueth is letted yea peruerted and vtterly ouerthrowne GOD our Father in the blood of his Sonne Christ open the eyes and minds of all our Magistrates all other that beare the name of Christ to sée to it in time to GODS glory and their owne saluation Amen Now to returne to the second matter what the Sacrament is you sée that to the senses and reason of man it is bread and wine Which is most true as by the scriptures and otherwise I haue already proued and therefore away with Transsubstantiation But héere least wee should make it no Sacrament for a Sacrament consisteth of two things and least a man should by this gather that wee make it none other thing but bare bread and a naked signe and so rayle at their pleasure on vs saying How can a man be guiltie of the body and blood of Christ by vnworthy receiuing of it if it be but bare bread so forth For this purpose I will now speake a litle more héereabout by GODS grace to stoppe their mouthes and to stirre vp your good hearts more to the worthy estimation and perception of this holy mysterie When a louing friend giueth to thée a thing or sendeth to thee a token as for an example a napkin or such like I thinke thou doest not as thou shouldest do if that with the thing thou considerest not the mind of thy friend that sendeth or giueth the thing and according thereunto estéemest and receyuest it And so of this bread thinke I that if thou doe not rather consider the mind of thy louer Christ then the thing which thou séeest yea if thou doe not altogether consider Christs mind thou dealest vnhonestly and strumpetlike with him For it is the propertie of strumpets to consider the things giuen and sent them rather then the loue and mind of the giue● sender whereas the true louers doe not consider in any poynt the things giuen or sent but the mind of the partie So wee if we bee true louers of Christ must not consider barely the outwarde thing which we see and our senses perceiue but rather altogether we must and should sée consider the minde of Christ and héereafter and accordingly to it to estéeme the Sacrament But how shall we know the minde of Christ Forsooth as a mans minde is best knowen by his word so by Christs worde shall we know his minde Now his words bee manifest and most plaine This saith he is my body therefore accordingly should we estéeme take and receiue it If he had spoken nothing or if he had spoken doubtfully then might we haue béene in some doubt But in that he speaketh so plainely saying This is my body who can may or dare be so bolde as to doubt of it He is the trueth and can not lye hee is omnipotent and can doe all things therefore it is his body This I beleeue this I confesse and pray you all heartily to beware of these and such like wordes that it is but a signe or a figure of his body Except yee will discerne betwixt signes which

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

the deuill and so will Sathans woorkes prosper though not in all thinges to bleare our eyes yet in that thing which hee most of all desireth Therefore to Repentance for our selues priuately and for the Realme and Church publiquely euerie one shall labour to stirre vp both ourselues and others This to the ende that for my part I might helpe I haue presently put foorth a Sermon of Repentance which had lyen by me halfe a yeere at the least for the most parte of it For the last Summer as I was abroade preaching in the Countrey my chaunce was to make a Sermon of Repentaunce the which was earnestly of diuers desired of mee that I should giue it them written or else put it foorth in Print The which thing to graunt as I could not for I had not written it so I tolde them that had so earnestly desired it But when no nay would serue but I must promise them to write it as I could I consented to their request that they should haue it at my leisure This leysure I prolonged so long that as I weene I offended them so did I please my selfe as one more glad to reade other mens writings then in such sort to publish mine owne for other men to reade not that I would others not to profite by mee but that I knowing how slender my store is would be loth for the enemies to haue iust occasion of euill speaking and wresting that which simply is spoken But when I considered this present time to occasion men nowe to looke vpon all thinges in such sort as might mooue them to godlinesse rather then to any curious questioning I for the satisfying of my promise and profiting of the simple ignorant and rude haue now caused this Sermon to be printed the which I beseeche God for his Christes sake to vse as a meane whereby of his mercie it may please him to worke in me and many others true hearty repentance for our sinnes to the glory of his name Thus fare thou vvell in the Lord The xii of Iuly 1553. A fruitfull Sermon of Repentance made by the constant Martyr of Christ Master Iohn Bradford 1553. THe life wee haue at this present is the gift of God in whome wee liue mooue and are and therefore hee is called Iehoua For the which life as we should be thankefull so we may not in any wise vse it after our owne fantasie but to the ende for the which it is giuen and lent vs that is to the setting forth of Gods prayse and glory by repentance conuersion and obedience to his good will and holy lawes whereunto his long suffering doeth as it were euen drawe vs if our heartes by impenitencie were not hardened And therefore our life in the scripture is called a walking for that as the body dayly draweth more and more néere his ende that is the earth euen so our soule draweth dayly more and more néere vnto death that is saluation or damnation heauen or hell Of which thing in that we are most carelesse and very fooles for we alas are the same to day wee were yesterday and not better or néerer to God but rather néerer to hell Sathan perdition béeing couetous idle carnall secure negligent proude c. I thinke my labour cannot bée better bestowed then with the Baptist Christ Iesus his Apostles to harpe on this string which of all other is most necessarie and that in these dayes most specially What string is that sayth one Forsooth brother the string of Repentance the which Christ our Sauiour did vse first in his Ministerie as his Minister at this present I will vse vnto you all Repent for the kingdome of heauen is at hand This sentence thus pronounced preached by our Sauiour Iesus Christ as it doth commaund vs to repent so to the dooing of the same it sheweth vs a sufficient cause to stirre vs vp thereunto namely for that The kingdome of heauen which is a kingdome of all ioy peace riches power and pleasure is at hand to all such as doe so that is as doe repent So that the meaning hereof is as though our Sauiour might thus speake presently Syrs for that I sée you all walking the wrong way euen to Sathan and vnto hell fire by following the kingdome of Sathan which now is coloured vnder the vaine pleasures of this life and foolishnesse of the flesh most subtilly to your vtter vndooing destruction beholde and marke well what I say vnto you The kingdome of heauen that is an other manner of ioy and felicitie honour and riches power and pleasure then you now perceiue or enioy is euen at hand and at your backes as if you will turne againe that is Repent you you shal most truely and pleasantly féele sée and inherite Turne againe therefore I say that is Repent for this ioy I speake of euen The kingdome of Heauen is at hand Héere we may note first the corruption of our nature in that to this commaundement Repent you he addeth a cause For the kingdome of Heauen is at hand For by reason of the corruption sturdines of our nature God vnto al his cōmaundements commonly eyther addeth some promise to prouoke vs to obedience or else some such sufficient cause as cannot but tickle vs vp to hearty labouring for y e doing of y e same as here to the commandement of doing penance he addeth this Aetimologe or cause saying For the kingdō of heauen is at hand Againe in that hée ioyneth to the commaundement the cause saying For the kingdome of heauen is at hand We may learne that of the kingdome of heauen none to whom the ministerie of preaching doth appertaine can be partaker but such as repent and doe penaunce Therefore déerely beloued if you regard the kingdome of heauen in that you cannot enter therein except you repent I beseech you all of euery estate as you would your owne weale to repent and doe penaunce The which thing that ye may doe I will doe my best now to helpe you by Gods grace But first because wee cannot well tell what repentance is through ignoraunce and for lacke of knowledge and false teaching I will to begin with all shew you what repentance is Repentance or penance is no English woorde but wée borrow it of the Latinists to whom penance is a forethinking in English in Greeke a béeing wise afterwards in Hebrew a conuersion or turning the which conuersion or turning in that it cannot be true hearty vnto God especially without some good hope or trust of pardon for that which is already done and past I may well in this sort define it namely that penance is a sorrowing or forethinking of our sinnes ●ast an earnest purpose to amend or turning to God with a trust of pardon This definition may bee deuided into three partes First a sorrowing for our ●innes Secondly a trust of pardon which otherwise may bée called a perswasion of Gods mercie by the merites

brake his commandement and rather blamed God then asked mercie trowest thou O man that hee will not bee mercifull to thée which blamest thy selfe and desirest pardon To Cain hee offered mercie if he would haue asked it What hast thou done sayth God The voyce of thy brothers bloud crieth vnto me out of the earth O mercifull Lorde should Cain haue sayd I confesse it But alas hee did not so and therefore sayd God Now that is In that thou desirest not mercie Now I say be thou accursed c. Loe to the Reprobate he offered mercie and will he deny it thée which art his Child Noah did he not sinne and was drunke Good Lot also both in Sodome dissembled a litle with the Angelles prolonging the time and out of Sodome he fell very foule as did Iudas and the Patriarches against Ioseph but yet I wéene they found mercie Moses Myriam Aaron though they stumbled a litle yet receyued they mercie yea the people in the wildernesse often sinned and displeased God so that hee was purposed to haue destroyed them Let mee alone sayth hee to Moses that I may destroy them But Moses did not let him alone for he prayed still for them and therefore God spared them If the people were spared through Moses prayer they not praying with him but rather worshipping their golden Calfe eating drinking and making ●olly good cheere why shouldest thou doubt whether God will be mercifull to thee hauing as in deede thou hast one much better then Moses to pray for thee and with thee euen Iesus Christ who sitteth on the right hand of his Father and prayeth for vs beeing no lesse faithfull in his Fathers house the Church then Moses was in the Synagogue Dauid that good King had a foule foyle when hee committed whoredome with his faithfull seruants wife Bethsabe whereunto hee added also a mischieuous murther causing her husband his most faithful Souldier Vrie to bee slaine with an honest company of his most valiant men of warre and that with the sword of the vncircumcised In this his sinne though a great while he lay asléepe as many doe now a dayes God giue them good waking thinking that by the Sacrifices he offered all was well God was content yet at length when the Prophet by a Parable had opened the poke and brought him in remembrance of his owne sinne in such sort that hee gaue iudgement against himselfe then quaked he his Sacrifices had no more taken away his sinnes then our Sir Iohns Trentals and wagging of his fingers ouer the heads of such as lye asléepe in their sinnes out of the which when they are awaked they wil well sée that it is neyther Masse nor Mattins blessing nor cursing will serue then I say he cryed out saying Peccaui Domine I haue sinned sayth hee against my Lord and good God which hath done so much for mée I caused indéed Vrie to bee killed I haue sinned I haue sinned What shall I doe I haue sinned and am worthy of eternall damnation But what sayth God by his Prophet Dominus sayth he transtuli● peccatum tuum non morieris The Lord hath taken away thy sinnes thou shalt not die Oh good God he sayd but Peccaui I haue sinned but yet from his heart and not from the lippes onely as Pharao and Saul did and incontinently hee heareth Thou shalt not die the Lord hath taken away thy sinnes Or rather hath layd them vpon an other yea translated them vpon the backe of his sonne Iesus Christ who bare them and not onely them but thine and mine also if that wee will now crie but from our hearts Peccauimus Wee haue sinned good Lord wee haue done wickedly enter not into iudgement with vs but bee mercifull vnto vs after thy great mercie and according to the multitude of thy compassions doe away our iniquities c. For indéed God is not the God of Dauid onely Idem Deus omnium He is the God of all So that Quicunque inuocauerit nomen Domini saluus erit He or shée whosoeuer they bee that call vpon the name of the Lord shal be saued In confirmation whereof this Historie is writtē as are also the other which I haue recited many mo which I might recite As of Manasles the wicked king which flew Esai the Prophet and wrought very much wickednesse yet the Lord shewed mercie vpon him béeing in prison as his Prayer doth teach vs. Nabuchodonozor though for a time he bare Gods anger yet at the length he found mercie The Citie of Niniue also found fauour with God as did many other which I will omit for times sake and will bring forth one or two out of the new Testament that wee may sée God to be the same God in the new Testament that he was in the old I might tell you of many if I should speake of the Lunatike such as were possessed with Deuils Lame Blind Dumbe Deafe Lepers c. But time will not suffer me one or two therefore shall serue Marie Magdalen had seuen deuils but yet they were cast out of her and of all others shée was the first that Christ appeared vnto after his resurrection Thomas would not beléeue Christs resurrection though many told him which had séene and felt him by reason whereof a man might haue thought that his sinnes would haue cast him away Except I should see and feele saith hee I will not beleeue Ah wilfull Thomas I wil not sayth hee But Christ appeared vnto him and would not léese him as hée will not doe thée good brother if that with Thomas thou wilt kéepe company with the Disciples as Thomas did Peters fall was vgly hée accursed himselfe if euer hée knew Christ and that for feare of a Gyrle and this not once but euen thrée diuers times and that in the hearing of Christ his Master but yet the third time Christ looked backe cast on him his eye of grace so that hee went out and wept bitterly And after Christs resurrection not onely did the Angels will the woman to tell Peter that Christ was risen but Christ himselfe appeared vnto him seuerally such a good Lord is he The Théefe hanging on the Crosse sayd but this Lorde when thou commest into thy Kingdome remember mee And what answere had hee This day sayth Christ shalt thou be with me in Paradise What a comfort is this in that he is now the same Christ to thée and mee and to vs all if wee will runne vnto him for hee is the same Christ to day and to morrow vntill hee come to iudgement Then indéed hee will be inexorable but now is he more ready to giue then thou to aske If thou crie hee heareth thee yea before thou crie Crie therefore bee bold man hee is not partiall Call sayth hée and I will heare thée Aske and thou shalt haue Séeke and thou shalt finde though not at the first yet at the length If he tarie a while it is but to trie thee

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

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

and deceyue not your selues If you bee not Christs then pertayne you to the Deuill of which thing the fruits of the flesh doth assure you as whoredome adulterie vncleannesse wantonnesse Idolatry witchcraft enuy strife contention wrath sedition murther drunkennesse gluttony blasphemy slothfulnesse idlenesse bawdy talking slaundering c. If these Apples grow out of the Apple trées of your hearts surely surely the Deuill is at Inne with you you are his birds whom when he hath well fed he wil broache you and eate you chaw you and champe you world without end in eternall woe and miserie But I am otherwise perswaded of you all I trust you bee all Christ Iesus his people and children yea brethren and by faith As ye see your sinnes in Gods Law and tremble sigh sorrow and sob for the same euen so you sée his great mercies in his Gospell and frée promises and therefore are glad merrie and ioyfull for that you are accepted into Gods fauour haue your sins pardoned and are endued with the good spirit of God euen the seale and signe Manuel of your election in Christ before the beginning of the world The which spirit for that he is the spirit of life giuen to you to worke in you with you and by you héere in this life satisfaction and holinesse whereunto you are called that yée might be holy euen as your heauenly Father is holy I beséech you all by admonition and warning of you that you would stirre vp the gifts of God giuen to you generally and particularly to the edifying of his Church that is I pray you that you would not molest the good spirit of God by rebelling against it when it prouoketh and calleth you to goe on forwards that the which is holy might yet be more holy hee which is righteous might bee more righteous as the euill spirit moueth and stirreth vp the filthy to be yet more filthy the couetous to be more couetous the wicked to be more wicked Declare you now your repentance by works of repentance Bring forth fruits and worthy fruits Let your sorrowing for your euils demonstrate it selfe departing from the euils you haue vsed Let your certaintie of pardon of your sinnes through Christ and your ioy in him bee demonstrated by pursuing of the good things which Gods word teacheth you You are now in Christ Iesus Gods workmanship to doe good works which God hath prepared for you to walke in For the grace of God that bringeth saluation vnto all men hath appeared and teacheth vs that wee should deny vngodlinesse and worldly lusts and that we should liue soberly righteously and godly in this present world looking for that blessed hope and glorious appearing of the mighty God and of our Sauiour Iesus Christ which gaue himselfe for vs to redéeme vs from al vnrighteousnesse and to purge vs a peculiar people vnto himselfe feruently giuen vnto good works Againe Titus 3. For we ourselues also were in times past vnwise disobedient deceiued seruing lusts and diuers pleasures liuing in maliciousnesse and enuy full of hate and hating one another But after that the kindnesse and loue of God our Sauiour to manward appeared not by the déeds of righteousnesse which wee wrought but of his mercie he saued vs by the fountaine of the new birth and with the renewing of the holy Ghost which he shedde on vs aboundantly through Iesus Christ our sauiour y t wee once iustified by his grace should be heires of eternall life through hope This is a true saying But I will make an end for I am too tedious Dearely beloued repent your sinnes that is be sorie for that which is past beléeue in Gods mercie for pardon how déepely soeuer you haue sinned and both purpose and earnestly peruse a new life bringing forth worthy and true fruits of repentance As you haue giuen ouer your members from sinne to sinne to serue the Deuill your tongues to sweare to lie to flatter to scold to iest to scoffe to baudie talke to vaine iangling to boasting c. Your hands to picking groping idlenesse fighting c. Your féete to skipping going to euill to dancing c. Your eares to heare fables lyes vanities and euill things c. So now giue ouer your members to godlinesse your tongues to speake your eares to heare your eyes to sée your mouthes to taste your hands to worke your féete to go about such things as may make to Gods glory sobrietie of life and loue to your brethren and that dayly more and more diligently for in a stay to stand you cannot eyther better or worse you are to day then you were yesterday But better I trust you bee and will be if you marke well my Theame that is Repent you The which thing that you would doe as before I haue humbly besought you euen so now yet once more I doe againe beseech you and that for the mercies of God in Christ Iesus our Lord Repent you repent you for the kingdome of heauen that is a kingdome full of all riches pleasures mirth beautie swéetnesse and eternall felicitie is at hand The eye hath not séene the like the eare hath not heard the like the heart of man cannot conceyue the treasures and pleasures of this kingdome which now is at hand to such as repent that is to such as are sorie for their sinnes beléeue Gods mercie through Christ and earnestly purpose to leade a new life The God of mercie through Christ his Sonne graunt vs his holy spirit and woorke in our hearts this sorrow faith and new life which through his grace I haue spoken of both now and for euer Amen An other Sermon made also by the said master Iohn Bradford vpon the Lords Supper THere are two Sacraments in Christes Church the one of imitation that is wherewith we be inrolled as it were in the houshold and familie of God which Sacrament we call Baptisme the other wherewith we be conserued fed kept and nourished to continue in the same familie which is called the Lords Supper or the body and bloud of our Sauiour Iesus Christ broken for our sinnes and shed for our transgressions Of the former Sacrament that is of Baptisme to speake now I am not purposed because occasion and time serue not so thereto Of the second therefore will I speake something by Gods grace if that first you remember this that Baptisme in Christs Church now sithens Christs death is come in place of Circumcision which was in the same Church afore Christs comming Whereby wee may sée that Christian Parents séeme to bee no lesse bound to offer their Infants Babes to be baptized that they may be taken and accounted of vs as members of Christs mysticall body whereunto they are receiued and sealed then were the Hebrues their children to bee taken as pertayning to the couenant and league with God wherewith they were inrolled alonely the circumstance of the eight day not necessarie to be obserued béeing now abrogated But

is my body broken for your sinnes Drinke this is my blood shedde for your sinnes That God the eternall Father embracing you Christ calleth and cleppeth you most louingly making himselfe one with you and you one with him and one with another amongst your selues You ought no lesse to bee certaine now that God loueth you pardoneth your sins and that Christ is all yours then if you did heare an Angell out of heauen speaking so vnto you And therefore reioyce and bee glad and make this Supper Eutharichiam a thankesgiuing as the Fathers named it Be no lesse certaine that Christ and you now are all one then you are certaine the bread and wine is one with your nature and substance after you haue eaten and drunke it Howbeit in this it differeth that you by faith are as it were changed into Christ and not Christ into you as the bread is for by faith he dwelleth in vs and we in him God giue vs faith in the vse of this Sacrament to receiue Christ as hee giueth vs handes to receiue the element simbole and visible Sacrament God grant vs not to prepare our téeth and belly as Saint Augustine saith but rather of his mercie hee prepare and giue vs true and liuely faith to vse this and all other his ordinances to his glory and our comforts He sweepe the houses of our hearts and make them cleane that they may bée a worthy harborough and lodging for the Lord. Amen Now let vs come and looke on the third and last thing namely wherfore the Lord did institute this Sacrament Our nature is very obliuious of GOD and of all his benefits And againe it is very full of dubitation and doubting of GODS loue and of his kindnesse Therefore to the ende these two things might bee something reformed and holpen in vs the Lorde hath instituted this Sacrament I meane that wee might haue in memorie the principall benefite of all benefits that is Christes death and that wee might bee on all parts assured of Communion with Christ of all kindenesse the greatest that euer God did giue vnto man The former to bée the ende wherefore Christ did institute this Sacrament hee himselfe doeth teach vs saying Doe yee this in remembrance of me The latter the Apostle doeth no lesse set foorth in saying The bread which we breake is it not the partaking or Cōmunion of the body of Christ Is not the Cuppe of blessing which wee blesse the partaking or Communion of the blood of Christ So that it appeareth the ende wherefore this Sacrament was instituted was and is for the reformation and help of our obliuion of that which we should neuer forget and of our dubitation of that whereof we ought to bee most certaine Concerning the former namely of the memorie of Christs death what commoditie it bringeth with it I will purpesely for times sake omit Onely a little will I speake of the commodities comming vnto vs by the partaking and Communion wée haue with Christ First it teacheth vs that no mā can communicate with Christ but the same must néedes communicate with Gods grace fauour where through sinnes are forgiuen Therefore this commoditie commeth herethrough namely that we should be certaine of the remission and pardon of our sinnes The which thing we may also perceiue by the Cup in that it is called the Cup of the newe Testament to which Testament is properly attributed on God behalfe obliuion or remission of our sinnes First I say therfore the Supper is instituted to this end that he which worthily receiueth should bee certaine of the remission and pardon of his sinnes and iniquities how many and great soeuer they be Howe great a benefite this is onely they knowe which haue felt the burthē of sinne which of al heauy things is the most heauy Againe no man can communicate with Christes body and blood but the same must communicate with his spirit for Christs body is no dead carcase Now he that cōmunicateth with Christs Spirite communicateth as with holines righteousnesse innocencie and immortalitie and with all the merites of Christes body so doeth hee with GOD and all his glorie and with the Church and all the good that euer it or any member of it had hath or shall haue This is The Communion of Saints which we beleeue in our Creede which hath wayting on it Remission of sinnes Resurrection of the flesh and life euerlasting To the ende that we should be most assured and certaine of all these Christ our Sauiour did institute this his Supper and therefore would haue vs to vse it So that there is no man I trowe which seeeth not great cause of giuing thankes to God for this holy Sacrament of the Lord whereby if wée worthily receiue it wée ought to bée certaine that all our sinnes whatsoeuer they bée are pardoned clearely that wée are regenerate and borne againe into a liuely hope into an inheritance immortall vndefiled and which can neuer wither away that wee are in the fellowship of GOD the Father the Sonne and the holy Ghost that wée are Gods Temples at one with God God at one with vs that wée are members of Christes Church and fellowes with the Saintes in all felicitie that wee are certaine of immortalitie in soule and body and so of eternall life then which thing what can bée more demaunded Christ is ours and we are Christes he dwelleth in vs and wée in him Oh happy eyes that sée these things and most happy heartes that feele them My deare brethren let vs pray vnto the Lord to open our eyes to sée these wonderfull things to giue vs faith to féele them Surely we ought no lesse to bee assured of them nowe in the worthy receiuing of this Sacrament then wée are assured of the exteriour symboles and Sacraments If an Angell from Heauen should come and tell you these things then would you reioyce and bée glad And my deare hearts in the Lorde I euen nowe though most vnworthy am sent of the Lorde to tell you no lesse but that you worthily receiuing this Sacrament shall receiue remission of all your sinnes or rather certainetie that they are remitted and that you are euen now Gods darlings Temples and fellow inheritours of all the good that euer he hath Wherefore sée that you giue thanks vnto the Lord for this his great goodnesse and prayse his Name for euer Oh sayth one I could be glad in very déed and giue thanks from my very heart if that I did worthily receiue this Sacramēt But alas I am a very grieuous sinner and I feele in my selfe very little repentance and faith and therefore I am afraid that I am vnworthy To the answering of this obiection I thinke it necessarie to speake some thing of the woorthy receiuing of this Sacrament in as great breuitie playnnesse as I can The Apostle willeth all men to prooue and examine themselues before they eate of the bread and drinke