so hard that thorow these we yet fele not harty sorow for our syns let vs fourthly set before vs examples past and present old new that therby the holy spirite may be effectual to worke in his time thys worke of sorowing for our syn Looke vpon Gods anger for syn in Adam and Eue for eating a peece of an apple Wer not they the dearest creatures of God cast out of Paradise Were not they subiect to mortalitye trauail labour c Was not the earth accursed for their syns Do not we all men in labour women in traueling with child all in death mortality miserye euen in this life feele the same And was God so angry for their syn and he being the same God wyl he say nothing to vs for ours alas much more horrible then the eatyng once of one peece of an apple In the tyme of Noe and Lot God destroyed the whole world with water and the cities of So doma and Gomorrha Seboim Adamah with â—ire and brimstone from heauen for their sins namely for their whooredomes pryde ydlenes vnmercyfulnes to the poore tiraÌ„ny c. In which wrath of God euen the very Babes Birdes foules fishes heroes trees and gras perished think we that nothing wil be spoken to vs much worse more abominable then they For al men may see if they wyll that the whoredomes pryde vnmercifulnes tyranny c. of England far passeth in this age any age that euer was before Lots wife looking backe was turned into a salt stone and wyl our looking backe again yea our runing backe againe to our wickednes do vs no hurt If we wer not already more blnid then beetels we would blush Pharae his hart was hardened so that no myracle coulde conuert him if ours were anye thing soft wee would begyn to sob Of sixe hundred thousand men alonely but twaine entred into the land of promise bicause they had ten times sinned against the Lord as he him selfe sayth and trow we that God wil not swear in his wrath that we shall neuer enter into his rest whych haue synned so many ten times as we haue toes fingers yea heares of our heades and beardes I feare me and yet we passe not The man that sware he that gathered styckes on the Saboth day were stoned to death but we think our swearing is no syn our bidding rioting yea whore-hunting on the Saboth day pleaseth god or els we would something amend our maners Helias negligence in correcting his sonnes nypped his necke in two but ours which pamper vp our children lyke puppets wyll put vs to no plounge Helias sonnes for disobeying their Fathers admonition brought ouer them Gods vengeance and will our stubburnes do nothing Saules malyce to Dauid Acabs displeasure against Naboth brought their bloud to the grouÌ„d for Dogs to eate yea their children were hanged vp and slaine for this geare but we continue in malice enuye and murther as though wee were able to wage warre with the Lord. Dauids adultery with Bethsa be was visited on the child born on Dauids daughter defiled by her brother and on his children one staying an other his wiues defiled by his own sonne on him selfe driuen out of his Realme in his old age and otherwyse also although he must hartely repented his synne but we are more dere vnto God theÌ„ Dauid which yet was a man after Gods own hart or els wee coulde not but trâ—â—ble and begyn to repent The ritch gluttons gay paunch fylling what did it It brought him to hel haue we a plackard that God wyl do nothing to vs Achams subtyl theft prouoked Gods anger aganist all Israell and one subtiltie yea open extortion is so fyne and politicke that God cannot espy it Eiezi his couetousnes brought it not the leprosy vpon him on all his seeâ—e Iudas also hanged himselfe But the couetousnes of England is of an other cloth and colour Wel if it were so the same Tayler wyll cut it accordingly Anania and Saphira by lying linked to them sodaine death but ours now prolongeth out life the longer to last in eternall death The false witnesses of the two Iudges against Susanna lyghted on their owne pates and so wyll ours do at length But what go I about to auouch auncient examples where dayly experience doth teach The sweat the other yeare the stormes the winter folowing wyll vs to way them in the same ballances The hanging and killing of men them selues which are alas to ryfe in all places require vs to register them in the same roles At the least in Children Infantes and such lyke which yet cannot vtter syn by word or dede we see Gods anger against synne in punishing them by syckenes death my shape or otherwise so plainly that we cannot but grone and groont agayne in that we haue â—ushed out this geare more aboundantly in word and deede And here with me a litle looke on Gods anger yet so fresh that we cannot but smell it although we stop our noses neuer so much I pray God we smell it not more fresh hereafter I mene it forsoth for I know you looke for it in out deare late soueraygne Lord the kings Maiesty You al know he was but a child in yeares defiled he was not with notorious offences Defiled quoth he nay rather adorned wyth so manye goodly giftes wonderfull qualities as neuer Prince was from the begynning of the worlde Should I speake of hys wysedome of hys ripenes in iudgement of his learning of his godly zeale heroycall hart fatherly care for hys Commons nurcely solicitude for religion c. Nay so many thinges are to be spoken in commendation of Gods exceding graces in this child that as Salust writeth of Carthage I had rather speake nothing then to little in that to much is to lyttle this gift God gaue vnto vs English men before all nations vnder the sunne that of his exceding loue towardes vs But alas and welaway for our vnthankfulnes sake for our sins sake for our carnality and prophane liuing Gods anger hath touched not onely the body but also the minde of our Kyng by a long sycknes and at length hath taken him away by death death cruell death fearefull death Oh if Gods iudgemeÌ„t be begun on him which as he was the chefest so I thinke the holyest and godlyeft in the Realme of England alas what wil it be on vs whose syns are ouergrowen so our heades that they are climed vp into heauen I pray you my good brethren know that Gods anger for our syn towardes vs cannot but be great yea to fell in that we see it was so great that our good King could not beare it What followed to Iewry after the death of Iosias God saue England geue vs repentances my hart wil not suffer me to cary longer herein I trow thys wyll thrust out some teares of repeutance If therefore to praier for Gods feare
would make this hys sonne being coequal with him in diuinity a mortall man for vs that we might be made immortal by him What a kindnes is thys that the almighty Lord should send to vs his enemies hys deare darlyng to be made poore that we by him might be made ritch What bowels of compassiō was this that the omnipotent Creator of heauen and earth would delyuer his own onely beloued sonne for vs creatures to be not onely flesh of our flesh and bone of our bones that we myght by hym through the holy Ghost be made one with him and so wyth the Father by communicatyng the merites of his flesh that is righteousnes holynes innocency and immortality but also to be a stayne sacrifice for our syns to satisfy his iustice to conuert or turue death in to lyfe our syn into righteousnes hell into heauen misery into felicitye for vs What a mercy is this that God wyll rayse vp this his sonne Christ not onely to iustify and regenerate vs but also in his person to demōstrate vnto vs our state which we shall haue ▪ for in hys comming we shall be lyke vnto hym Oh wonderfull mercy of God whych would assume this his Christ euen in humane body into the heauens to take and keepe ther possession for vs to leade our captiuity captiue to appeare before hym alwayes praying for vs to make the throne of Iustice a throne of mercy the seate of glory a seate of grace so that with boldnes we may come and appeare before God to aske and finde grace in tyme conuenient Againe what a verity and constant truth in God is thys that he would accordyng to hys promise made fyrst 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 Christes loue oh whose hart can be able to thinke of it any thing as it deserueth He beyng God wold become mā he beyng ritch would become poore he beyng Lord of all the world became a seruaunt to vs all he being immortall would become mortall myserable and fast of all Gods curses yea euen of hell it seife for vs His bloud was nothyng to deare hys lyfe he nothing considered to bryng vs from death to lyfe But thys hys loue needeth more harty waying then many wordes speaking and therefore I omit and leaue it to your considerations So that in the receiuing of this supper as I would you wold tremble at Gods wrath for syn so would I haue you to couple to that terrour and feare true fayth by which ye myght be assured lye perswaded of Gods mercy towardes you Christes loue though al thinges els preached the contrary Do euery of you surely thinke when you heare these wordes Take eate this is my body broken for your synnes Drinke this is my bloud shed for your syns that God the eternal father embracing you Christ calleth and cleppeth you most louingly makyng himselfe one with you and you one wyth hym and one wyth another amongest your selues You ought no lesse to be certayne now that God loueth you pardoneth your syns and that Christ is all yours then if you dyd heare an Angell out of heauen speakyng so vnto you And therefore reioyce and be glad and make thys Supper Eutharichiam a thankes geuing as the Fathers named it Be no lesse certaine that Christ and you now are all one then you are certayne the bread and wyne is one wyth your nature and substaunce after you haue eaten and dronken it Howbeit in thys it differeth that you by fayth are as it were chaunged into Christ and not Christ into you as the bread is for by fayth he dwelleth in vs we in hym God geue vs fayth in the vse of this Sacrament to receyue Christ as he geueth vs handes to receiue the element symbole and visible Sacrament God graunt vs not to prepare our teeth and belly as S Augustine sayth but rather of his mercy he prepare and geue vs true and lyuely fayth to vse thys and all other his ordinances to his glory our comfortes He sweepe the houses of our hartes make them cleane that they may be a woorthy harborough and lodging for the lord Amen Now let vs come and looke on the third and last thing namely wherefore the Lord did institute this Sacrament Our nature is very obliuious of God and of all his benefites And agayne it is very full of dubitation and doubting of Gods loue of his kyndnes Therefore to the end these two thinges might be something reformed and holpen in vs the Lord hath institute this Sacrament I meane that wee myght haue in memory the principal benefites of all benefites that is Christes death that we might be on all partes assured of communion with Christ of all kyndnes the greatest that euer God dyd geue vnto man The former to be the end wherfore Christ did institute this Sacrament he him selfe doth teache vs saying Do ye this in remembraunce of me The latter the Apostle doth uo iesse set forth in saying The bread whih we brake is it not the partaking or communion of the body of Christ Is not the cup of blessyng which we blesse the partaking or cōmunion of the bloud of Christ So that it appeareth the end wherefore this Sacrament was instituted was and is for the reformacion and helpe of our obliuion of that which wee should neuer forget and of our dubitation of that wherof we ought to be most certayne Concerning the former namely of the memory of Christes deare what cōmodity it bringeth with it I wyl purposely for times sake omit Onely a lirle wyll I speake of the commodities cōming vnto vs by the partaking and communion we haue with Christ First it teacheth vs that no man can cōmunicate wyth Chryst but the same must needes communicate with Gods grace fauour wher thorow syns are forgeuen Ther fore this cōmoditye cōmeth here-thorow namely that we should ve certaine of the remission pardon of our synnes The which thing we may also perceue by the cup in that it is called the cup of the new Testament to whych Testament is properly attributed on Gods behalfe obliuion or remission of our syns First I say therefore the supper is instituted to this ende that he which worthely receiueth should be certaine of the remission pardon of hys syns and iniquities how many and great soeuer they be Now great a benefit this is onely they know which haue felt the burthē of syn which of all heauy thinges is the most heauye Agayne no man can cōmunicate with Christes body and bloud but the same must communicate with his spirite for Christes body is no dead carcase Now he that cōmunicateth with Christes spirit cōmunicateth as with holynes righteousnes innocency immortalitie and wyth all the merites of Christes body so doth he with God and all his glory
before we were who I say can thinke otherwyse but that with him he wyl geue vs al good thinges If when we hated him â—led away from him he sent his sonne to seeke vs who can thinke otherwise then that now we louing him and lamenting because we loue him no more but that he wyl for euer loue vs He that geueth the more to his enemies wil not he geue the lesse trow you to his friends God hath geuen his own sonne then which thing nothing is greater to vs hys enemies we now being becom his friendes wyll he deny vs fayth pardon of our sins which though they be great yet in comparison they are nothing at al Christ Iesus would geue his own selfe for vs when we willed it not wyll he now deny vs faith if we wyll it This wyl is hys earnest that he hath giuen vs truly to looke in deede for the thing wylled And looke thou for it in deede for as he hath geuen thee to wyl so wil he geue thee to do Iesus Christ gaue his lyfe for our euyls by his death delyuered vs Oh then in that he liueth now and cannot dye wyll he forsake vs â–ª His hart bloud was not to deare for vs when we asked it not what can then bee now to deare for vs asking it Is he a chaungeling Is he inutable as maÌ„ is Can he repent him of his gifâ—es Dyd he not foresee our falles Payd not he therefore the price Because he saw we should fal sore therefore would he suffer sore Yea if his suffering had not bene inough he would yet once more come again God the father I am sure if the death of his sonne incarnate would not serue wold himselfe the holy ghost also becom incarnate dye for vs This death of Christ therfore looke on as the very pledge of Gods loue towards thee whosoeuer thou art how deepe soeuer thou hast sinned See Gods hands are nailed they cannot strike thee hys feete also he cannot run troÌ„ thee his armes are wyde open to embrace thee his head hangs down so kysse thee his very hart is opeÌ„ so that therin see toâ—te looke spy peâ—pe and thou shalt see nothing therin but loue loue loue loue to thee hyde thee therfore lay thy head there with the Euangelist This is the clyft of the rocke wherein Helias stoode This is the pillow of down for all akyng heades Anoynt thy head wyth this oyle let this oyntment enbaulme thy head wash thy face Tary thou here cock sure thou art I warrant thee Say with Paul what can separate me from the loue of God Can death can pouerty sycknes hunger or any misery perswade thee now that God loueth thee not Nay nothing can separate thee from the loue wher wyth God hath loued thee in Christ Iesus whom he ioueth he loueth to the end So that â—ow where aboundaunce of syn hath â—en in thee the more is the aboudance of grace But to what end â–ª Forsoth that as syn hath raigued to death as theâ— seesâ— to the kylling of Gods sonne so now grace must raigne to lyfe to the honouring of Gods sonne who is now a lyue and cannot dye any more So that they which by â—ayth feele this caÌ„not any more dye to God â—â—t o syn whereto they are dead and buried with Christ As Christ therefore liueth so do they and that to God to righteousâ—â—s and holynes The life which they lyue is In fide filii bei in the faith of the sonne of God Wherby you see that now I am slipt into that which I made the third part of penance namely newnes of lyfe which I could not so haue done if that it were a part of it selfe in deede as it is au effect or fruit of the second part that is of fayth or trust in Gods mercy For hee that beleueth that is is certainly perswaded synne to be such a thing that it is the cause of al misery and of it self so greatly angereth God that in heauen nor in earth nothing could appease his wrath saue alonely the death and precious bloud sheddyng of the sonne of God in whom is all the delight and pleasure of the father he I say that is perswaded thus of syn the same caÌ„not but in hart abhor quake to do or say yea to thinke any thing willingly which Gods law teacheth him to be syn Agayne he that beleueth that is is certainly perswaded Gods loue to be so much to wards him that where through syn he was lost made a firebraÌ„d of hell the eternal father of mercy which is the omnisufficient God nedeth nothing to vs or of anithing that we can do to deliuer vs out of hel and to bring vs into heauen dyd send euen hys owne most deare sonne out of hys bosome out of heauen into hel as a man would say to bring vs as I sayd from theÌ„ce into his own bosom mercy we being hys very enemies he I say that is thus perswaded of Gods loue towards hym of the price of his redemptioÌ„ by the deare bloud of the Lambe imaculate Iesus Christ the same man cannot but loue God againe of loue do that hartely desire to do better the which myght please god Trow you that such a one knowing this geare by faith wil willingly walter wallow in his wilful lusts pleasures faÌ„tasies Wyll such a one as knoweth by faith Christ Iesus iâ— haue geuen his bloud to wash hym from hys syns play the Sow to walter in his puddle of filthy syn vyce againe Nay rather then he wil be defiled againâ— â–ª by wilful synning he wil wash often the feete of his affections watching ouer y vice styll sticking in hym which as a spring continuallye sendeth out poison inough to drown defile him if the sweete water of Christes passioÌ„ in Gods syght did not wash it his bloud satisfy the rigour of Gods iustice due for the same Thys bloud of Christ shed for our sins is so deare in the sight of him that beleueth that he wyâ—l abhorre in his hart to stampe it tread it vnder his feete He knoweth now by his beliefe that it is to much that he therto hee hath set to little by it and is ashamed therof Therefore for the residue of hys lyfe he purposeth to take better beede to himselfe then before he did Because he seeth by hys faith the greuousnes of Gods anger the foulnes of syn the greatnes of Gods mercy of Christes loue towardes him he wyll now be heedye to pray to God to geue hym his grace accordingly that as with his eyes toung handes feete c. he hath displeased God doing his own wyl euen so now with the same eyes toung eares handes feete c. he may displease his own selfe and do Gods wyll Willingly wyll hee not doo that which myght renue the death of the sonne of God He
knoweth he hath to much synne vnwyllingly in him so that thereto he wyl not adde willing offences This willing witting offending synning whosoeuer doth flatter him selfe therin doth euidently demoÌ„strate shew that he neuer yet in dede tasted of Christ truly He was neuer truly perswaded or beloued how soule a thing sin is how greuous a thing Gods anger is how ioyfull and precious a thyng Gods mercy in Christ is how exeeding broade wyde hye dâ—eepe Christes loue is Perchance he can write prate talke preach of this geare but yet he in part by faith neuer felt this geare For if he did once feele this geare in dede then would he be so far from continuing in syn willingly wittingly that wholy and hartely he would geue ouer himself to that which is contrary I mean to a new lyfe renuing his youth euen as the Egle doth For as we being in the seruitude of syn demoÌ„strate our seruice by geuing ouer our members to the obeying of syn from iniquitie to iniquity euen so we being made free from synne by faith in Iesus Christ endued with Gods spirite a spirit of liberty must nedes demonstrate this fredom liberty by geuing ouer our members to the obedience of the spir it by the which we are lead guided from vertue to vertue all kynde of holynes As the vnbeleuers declare their vnbeliefe by the working of the euil spirit in them out wardly the fruits of y â—â—esh euen so the beleuers declare their faith by the working of Gods good spirit in them outwardly the fruits of the spirit For as the deuyll is not dead in those which are hys but worketh styll to their damnation so is not God dead in them which be his but worketh styl to their saluation The which working is not the cause of the one or the other being in any but onely a demonstration a signe a fruit of the same as the Apple is not the cause of the Appletree but a fruite of it Thus then you see briefly that newnes of lyfe is not in deede a part of penance but a fruit of it a demonstration of the iustifying faith a signe of Gods good spirit possessing the hart of the peniteÌ„t as the old lyfe is a fruit of impenitencie a demonstration of a lip faith or vnbeliefe a signe of Sathans spirit possessing the hart of the impenitent which al those be that be not penitent For meane I know none He that is not penitent the same is impenitent he that is not gouerned by Gods spirit the same is gouerned by Sathans spirit For al that the Christes are gouerned with the spirit of Christ which spirite hath his fruites Al other y be not Christs are the deuils He that gathereth not â—â— Christ scattereth abroad Therfore dearly beloued I befech you to consider this grace deceiue not yourselues If you be not Christes then pertain you to the deuil of which thing the fruits of the fleshe doth assure you as whordom adultecy vncleannes wantoÌ„nes idolatry witchcraft enuy strife contention wrath sedition murther dronkeÌ„nes glut tony blasphemy slothfulnes idlenes baudy talking scâ—aÌ„dering c If these apples grow out of the appletrees of your haries surely surely the deuel is at Inne with you you are his birdes whom when hee hath well fed he wyll broth you eate you chaw you and champ you worlde wythout end in eternall wo and mysery But I am otherwyse perswaded of you al. I trust you be al Christ Iesus hys people and chyldren yea brethren by fayth As ye see your sins in Gods law and tremble sigh sorow and sob for the same euen so you see hys great mercies in his Gospell and free promises therfore ar glad mery ioyfull for that you are accepted into Gods fauour haue your sins pardoned are endued with the good spirit of God euen the seale signe manuell of your election in Christ before the beginuing of the world The which spirit for that he is the spirit of life geuen to you to worke in you with you by you here in thys life saÌ„ctification holynes wher unto you are called that ye might be holy euen as your heauenly father is holy I besech you all by admonition and warning of you that you would styr vp the giftes of God geuen to you generally 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 go on forwards that the which is holy might yet be more holy hee which is ryghteous myght be more righteous as the euil spirit moueth and stirreth vp the filthye to be yet more filthy the couetous to be more couetons the wicked to be more wycked Decclare you now your repentance by woorkes of repentance Bryng fouth frutis and worthy fruites Let your sorowing for your euyls demonstratine it selfe departing froÌ„ the euyls you haue vsed Let your certainty of pardon of your syns through Christ and your ioyin him be demoÌ„strated by pursuing of the good things which Gods word teacheth you You are nowe in Christ Jesus Gods workmanship to do good workes which God hath prepared for you to walke in For the grace of God that bringeth saluation vnto all men hath appeared teacheth vs that we should deny vngodlynes worldly lustes and that we should lyue soberly righteously godly in this present world looking for that blessed hope glorious appearing of the mighty God of our sauiour Iesus Christ whych gaue him selfe for vs to redeme vs from all vnrighteousnes to purge vs a peculiar people vnto himself feruently geueÌ„ vnto good works Againe Titus 3. for we our selues also wer in times past vnwise disobedient deceiued seruing iustes diuers pleasures liuing in maliciousnes and enuy full of hate hating one another But after that the kindnes and loue of God our Sauiour to manward appeared not by the deedes of righteousnes which we wrought but of his mercy he saued vs by the fouÌ„â—aine of the new birth with the renning of the holy Ghost which he shed on vs abnudantly thorow Iesus Christ our Sauiour that wee once iustified by his grace should be heires of eternall lyfe through hope This is a true saying But I wyll make an end for I am to tedious Dearely beloued repent your syns that is be sory for y which is past beleue in Gods mercy for pardon how deepely soeuer you haue sinued both purpuse ear nestly pernse a new life bringing forth worthy true fruites of repentance As you haue geueÌ„ ouer your members from syn so syn to serue the deuyll your tounges to sweare to lie to slaiter to scold to iest to scost to baudy talk to vain ianglyng to boasting c. your handes to picking groping ydlenes fighting c your feete to skipping going to euil to dauÌ„sing
with the Church all the good that euer it or any member of it had hath or shall haue This is the coÌ„munion of Sainctus which we beleue in our Creede which hath wayting on it remission of synnes resurrection of the flesh and lyfe enerlasting To the end that we should be most assured and certayne of all these Christ our Sauiour did institute this his Supper therfore would haue vs to vse it So that there is no man I trow which seeth not great cause of geuing thankes to God for this holy Sacrament of the Lord wherby if we worthely receine it we ought to be certayne that all our syns what soeuer they be are pardoned clearly that we are regenerate and borne agayne into a liuely hope into an inheritaunce immortall vnderiled and which can neuer wither away that bee are in the fellow shyp of God the Father the Sonne and the holy Ghost that we are Gods Tenples at one with God and God at one with vs that we are meÌ„bers of Christes Church and felowes with the Sainctes in all felicity that we are certayne of immortalitie in soule and body so of eternall lyfe then whych thyng what can be more demaunded Christ is ours and we are Christes he dwelleth in vs and we in him Oh happy eyes that see these things and most happy hartes that feele them My deare brethren let vs pray vnto the Lord to open our eyes to see these woÌ„derfull thinges to geue vs fayth to feele them Surely we ought no lesse to bee assured of them now in the worthy receiuyng of this Sacrament then we are assured of the exteriour symboles and Sacramentes If an Angell from heauen should come and tell you these things then would you reioyce be glad And my deare hartes in the Lord I euen now though most vnwyrthy am sent of the Lord to tel you no lesse but that you worthely receiuing this Sacrament shall receiue remission of all your syns or rather certainety that they are remitted and that you are euen now Gods darlinges Temples and fellow inheritours of al the good that euer he hath Wherefore see that you geue thankes vnto the Lorde for this his great goodnes prayse hys name for euer Oh sayth one I cold be glad in very deede and geue thankes from my very hart if that I dyd worthely receiue thys sacrament But alas I am a very greuous synner I feele in my selfe very little repentance and fayth and therefore I am a frayde that I am vnworthy To the answering of thys obiection I thinke it necessarye to speake somthing of the worthy receiuing in this Sacrament in as great breuity and playnes as I can The Apostle wylleth al men to proue and examine themselues before they eate of the bread and drinke of the cup for they that eate and drinke vnworthely eate and drinke damnation Therefore this probacion and examination is necessary If men wyll try their golde and syluer whether they be coper or no is it not more necessaryâ— that men should trye their consciences Nowe howe this should be the Papists teach amysse in sendyng vs to their auriculer confession which is impos sible The true probacion and tryall of a Christian conâ—cience consisteth altogether in faith and repentance Faith hath respect to the doctrine and articles of our beliefe repentance hath respect to maners conuersation Concerning the former I meane of faith we may see the Apostle teacheth vs. 2. Corint 11. Concerning the latter for our conuersation those syns which are called commonly mortall or deadly are to be remoued These syns are discerned from other syns by the Apostle Rom. 6. in saying Let not syn raygne and beare aswynge in your mortall bodies For truly then wee synne deadly when we geue ouer to synne and let it haue the bridle at his liberty when we striue not agaynstie but allow it and consent to it How be it if we striue against it if it displease vs then trulye though synne be in vs for we ought to obey God without all resistaunce or vnwillyngnes yet our syns be not of those syns which seperate vs from God but for Christes sake shall not be imputed vnto vs beleuing Therfore my dearely beloued if that your synnes doo now displease you if you purpose vnfaynedly to be enemies to iyn in your selues and in others as you may during your whole lyfe if you hope in Christ for pardon if you beleue according to the holy scriptures and articles of the ChristiaÌ„ fayth set forth in your Creede if I say you nowe trust in Gods mercy through Christes merites if you repent and earnestly purpose vefore God to amende your lyfe and to geue ouer yourselues to serue the Lord in holynes and righteousnes al the daies of your life although before this present you haue most greuously synned I publish vnto you that you are worthy gestes for this table you shall be welcome to Christ your syns shall be pardoned you shall be endned with hys spirit and so with communion with hym and the Father the whole Church of God Christ wyll dwell in you you shall dwell in hym for euermore Wherefore behaue your selues accordinglye wyth ioyfulnes and thankes geuing Do you nowe appeare before the Lord make cleane your houses open the dores of your hartes by repentance and faith that the Lord of hostes the kyng of glory may enter in and for euer hereafter beware of all suche thynges as myght displease the eyes of hys Maiesty Flie from syn as from a Toade come away from popery and all Antichristian religion be diligent in your vocations be diligent earnest in prayer harken to the voyce of God in hys word with reuerence lyue worthys your profession Let your lyght in your lyfe so shine that men may see your good workes and glorify your father which is in heauen As you haue beene darkenes followed the works of darknes so now henceforth be light in the Lord haue society with the workes of light Now hath God renueâ— hys couenaunt with you in Gods sight now are you as cleane and healed froÌ„ all your sores of synnes Go your wayes syn no more lest a worse thing happen vnto you See that your house beyng new swept be furnished with godlines and vertue and beware of idlenes lest the deuil come with seuen spirits worse then himselfe and so take his lodging and then your latter end wyll be worse then the first God our Father for the tender mercy and merites of hys soune be mercyful vnto vs forgeue vs al our syns and geue vs his holy spirit to purge cleanse sanetify vs that we may bee holye in hys sight through Christ that we now may be made ready worthy to receiue thys holy Sacrament with the fruits of the same to the full reioyning strengthening of our harts in the lord To whom be all honour glory world without ende Amen To God be all praise for euer â—il 3. 17. Luke 7. Hebr. 11. Iere. 44. Iere. 7. Amos. 7. Acte 17. Gene. 19. Gene. 6. Exod 2 Math. 4. Deut 6. 2 Math. 22 Mark. 20 Lâ—ke 10. Iohn 3. Math. 6. Lâ—ke 17. Aoc. 22. Deu. 4. 1. Esay 45. 1. Iohn 2. Hebr. 2. Rom. 1. Iames. 1. 1. Reg. 2. Iere. 31. Lamen 5 Acte 11. 2. Tim. 2. Iame. 2. Roma 7. Rom. 7. Iob. 15. Apoâ— â— 2. Tim. 2. Gene. 6. Genes 19. Genes 9 Iosua Caleb Num. 14. Leuit. 24 Num. 15. 1. Reg. 5. 3. Regu 21. 22. 4. Reg. 21. 4. Reg. 10. Gene. 6. Genes 19. Genes 19 Iosua Caleb Num. 14. Leuit. 24 Num. 15. Tim. 2. 1. Reg. â— 3. Regâ— 21. 2â— 4. Reg. â—â— 4. Reg. 10. Gene 9 Genes â–ª â—9 Genes â—9 Iosua Caleb Num. 14. Leuit. 24 Num. 15. Tim. 2. 1. Reg. â— 3. Regâ— 21 22. 4. Reg. 21 â–ª 4. Râ—g â—â— Esay 3â— Math. 7. Hebr. 10. Gene. 9 Genes 19 Genes 19 Leuit. 24 Tâ—â— â— Reg. â— Esay 3u Math. 7. Hebr. 10. Num â–ª 14 Two Sacramentes in christes church Baptisme is in place of circumcision Christian mens chudreÌ„ ought to be baprised Galat 4. who dyd institute this Sacrament 2 what the SacrameÌ„t is Upon traÌ„substantiation all popery almost is buylded The Sacrament of the popysh Masse is not the crament of christes body The first reason against traÌ„substantiation An aunswer to the Papistes cauill for the foresayd reason Math. 26 Exod. 7. The â—â—coÌ„d reason against traÌ„substan Math. 19 Mark. 14 Luke 22. 1. Cori. 11. The third reason against traÌ„substantiacion 1. Cor. 10. The iiij reason against trâ—substantiation The fyft reason Ireneus Augustinus Chrysostomus The syxt reason against traÌ„substantiation â—ipriax in Sermone de Chrysmat Augustinus ad Bonifacium The vij 〈…〉 Calat 3. An aunswer to the Papistes cauill for y foresayd reason The .viij. reason The nidth reason Christes presence in the supper An obiection â—n answer An other obiection of Christs presence in the Sacrament Athanasius Hylarius Cyrillus Basilius Ambrosius Epiphanius Hieronimus Chrysostomus Augustinus Christes presence in the supper wherfore the Sacrament was instituted ☞ Note though I apply thys thus yet I woulde not that any men shuld think that coÌ„munioneÌ„ saÌ„ctorum in the Creede is not set foorth there for the better explication of that which preceedeth it namelye what the holy catholike Church iâ— An obiection of â—nworthy receiuyng The aunswar Imprinted at London by Iohn Awdeley and Iohn Wyght The .xxx. of September Anno Domini 1574.
¶ Two notable Sermons Made by that worthy Martyr of Christ Maister Iohn Bradford the one of Repentance and the other of the Lordes supper neuer before imprinted ¶ Perused and allowed according to the Quéenes Maiesties Iniunction 1574 ¶ Imprinted at London by Iohn Awdely and Iohn Wyght ¶ TO THE CHRIstian Reader Tho. Sampson wisheth the felicity of spéedy and full conuersion to the Lord. GOdly learned men doo wryte and publish bookes to profit the age in which they do liue and the posteritie This desire was in the Authour of this treatise Maister Iohn Bradford who was the Preacher and publisher of this Sermon of repentaunce And now to the ende that we which do liue in earth after him and are the posteritie may take as much or more profit by it then they dyd to and for whom in his lyfe tyme he did both preach and publish it the same hys labour is by new emprintyng published againe Nothing is added to toys Sermon or altered in it onely to the sermon of repentaunce before printed is added an other Sermon of the Lords supper which he also made and was neuer printed before And aptly shalt thou sée good Reader these two Sermons ioyned together For in diligent perusing of the last thou shalt sée how necessarely he draweth the doctrine of repentaunce to them al which do with due preparation receiue the holy Sacrament of Christ I doo not knowe which of the Sermons I shoulde most prayse I wish that by reading both thou mayest make thy great profite In both these Sermons thou shalt reade Bradford preaching repentance with his own pen. They are counted the most profitable Teachers which haue themselues good experiance by practise in themselues of that which they doe teach to others such as may safely say Brethren be ye folowers of me and looke on them which walke so as ye haue vs for an example And surely such a paterne was Maister Bradford in his lyfe tyme of thys doctrine of repentaunce which in both these Sermons he teacheth that I which did know him familiartye must needes geue to God thys praise for hym that among men I haue scarcely knowen â—oue lyke vnto hym I dyd knowe when and partlye howe it pleased God by effectuall callyng to turne his hart vnto the true knowledge and obedience of the most holy Gospell of Christ our Sauiour Of which God dyd geue him such an heauenly hold and liuely séeling that as he did then know that many synnes were forgeuen him so surely he declared by déedes that he loued much For where he had both giftes and calling to haue employed himselfe in ciuill and wordly affaires profitably such was his loue of Christ and zeale to the promoting of his glorious Gospell that he chaunged not onely the course of his former lyfe as the woman dyd Luke 7. but euen his former study as Paule dyd chaunge his forprofession and study Touching the first after that God touched his hart with that holy and effectual calling he sold his chaines rynges brooches and iuels of gold which before he vsed to weare and did bestow the price of this his former vanitie in the necessarye releife of Christes poore members which he could heare of or fynde lying sicke or pining in pouertie Touching the second he so declared his great zeale and loue to promote the glory of the lord Iesus whose goodnes and sauing health he had tasted that to do the same more pithely he chauÌ„ged his studye and being in the inner Temple in London at the studye of the common lawes he went to Cambridge to study Diuinitie where he heard D. Martin Bucer diligently and was right familyar and deare vnto hym In thys godly course he dyd by Gods blessyng so profit that that blessed Martyr D. Ridley then Bishop of London dyd as it were inuite hym and hys godlye Companion Maister Thomas Horton to become fellowes of Penbrake hall in Cambrydge And afterwardes the sayd D. Ridley called our Bradford to London gaue him a Prebend in Paules church lodged hym in his own house there and set hym on worke in preaching And besides often preachyng in London and at Paules crosse and sundry places in the countrey and speacially in Lankeshire he preached before King Edward the sixt in the Lent the last yeare of his raygne vpon the second Psalme and there in one Sermon shewing the tokens of Gods iudgement at hand for the contempt of the Gospell as that certayne Gentlemen vpon the Sabboth day going in a whirry to Paris garden to the Barebayting were drowned and that a Dog was met at Ludgâ—te carping a péece of a dead chylde in his mouth he with a mighty and propheticall spirite sayd I summon you all euen euery mothers chylde of you to the indegement of God for it is at hand as it followed shortly after in the death of King Edward In which state and labour of preaching he continued tyll the cruelty of the Papistes â—ut him of so an thou mayest reade in the historye of hys lyfe and death compiled by that faythfull seruaunt of the Lord Iesus M. Iohn Fox In déede he had many pulbackes but God styll helped forward his chosen seruaÌ„t in that trade of lyfe to y which he had called hym in which he ran forward so happely that he did outrunne me other hys companions For it pleased God with great spéede â—s make hym ready and ripe to martyrdome in which through Christ he hath now gayned the crowne of lyfe But in all stops and stayes hee was much helped forward by a continual meditation and practise of repentaunce and â—ayth in Christ in which hee was kept by Gods grace notable exercised all the dayes of his lyfe Euen in this meane time he heard a Sermon which that noble Preather Maister Latimer made before King Edward the sixt in which he did earnestly speake of restitution to be made of thinges falsely gotten whych dyd so strike Bradford to the hart for one dash with a pen which he had made without the knowledge of his Maister as full often I haue heard him confesse with plentie of teares beyng Clarke of the Treasurer of the Kynges campe beyonde the teas was to the deceiuing of the King hat he could neuer be quyet tyll by the aduise of the same Maister Latimer a restitution was made Which thyng to bring to passe he did willingly forbeare and forgoe all the priuate and certaine patrimonie which he had in earth Let all bribers polyng offiâ—ers which get to them selues great reuenues in earth by such slibbery shiftes folow this example lest in taking a contraryecourse they take a contrary waye and neuer come where Bradford now is But besides this our Bradford had his dayly exercises and practises of repentance His maner was to make to hym selfe a Cataloge of all the grossest most enorme synnes which in his lyfe of ignorance he had committed and to lay the same before hys eyes when hes went
to priuate praier that by the sight and remembraunce of them he might be stirred vp to offer to God the sacrifice of a contrite hart séeke assurance of saluation in Christ by faith thanke God for his calling from the waies of wickednes and praye for encrease of grace to bee conducted in holy lyfe acceptable and pleasing to god Such a continuall exercise of coÌ„science he had in priuate praier that he did not count himselfe to haue prayed to his contentacion vnlesse in it hee had felt inwardly some smyting of hart for synne and some healing of that wound by faith féeling y sauing health of Christ with some chaunge of mynde into the detestation of synne and loue of obeying the good wyll of god Which thinges do require that inward entring into the sacret parler of our hartes of which Christ speaketh and is that smiting of the brest which is noted in the Publicane Math. 7 and is the same to the which the Psal mist exhorteth those men loose in synne Psalme 4. 5. Tremble ye and synne not speake in your selues that is enter into an accompt with your selues when you are on your couches that is when ye are solitary and alone and be quiet or silent that is when ye haue thus secretly and déepelye considereth of your case and dealing ye shall cease to thinke speake and do wickedly Without suche an inward excerise of praier our Bradford dyd not pray to his full contentacion as appeared by this He vsed in the morning to go to the common praier in the Colledge where he was and after that he vsed to make some praier with his Puplls in his chameer But not content wyth this he then repaired to his own secretd praier and exercise in praier by himselfe as one that had not yet praied to his own mynde For he was wont to say to hys familiars I haue prayed with my Pupils but I haue not yet prayed with myselfe Let those secure men marke this well which pray without touch of brest as thâ— Pharisey dyd and so that they haue sayd an ordinary praier or heard a common course of praier they think they haue prayed well and as the terme is they haue serued God well though they neuer féele styng for synne taste of groning or broken hart nor of the swéete sauing health of Christ thereby to be moued to offer the sacrifice of thankes geuing nor chaunge or renuing of minde but as they came secure in synne senseles so they do depart without any chauÌ„ge or affecting of the hart Which is euen the cradle in which Satan rocketh the synnes of this age a sleepe who thinke they do serue God in these cursory prayers made onely of custome when theyr hart is as farre from God as was the hart of the Pharisey Let vs learne by Bradfordes example to pray better that is with the hart and not with ihe lyps aloue Quia Deus uon vocis sed cardis auditor est as Cyprin saith that is because God is the hearer of the hart and not of the voyce that is to say not of the voyce alone without the hart for that is but lyb labour This conscience of syn and exercise in prayer had Bradford cleane contrary to that cursed custome of those graceles men which do ioy to make large and long accompts of their lewdnes and glory therein so feeling their delightes with their lyues passed as the Dog returneth to smell to his cast gorge and the horse to hys dung such as the Prophet â—say 39. sayth They declare their syns as Sodome they hide them not wo be to their soules It goeth with them as in the daies of Ieremiah it went with those Iere. 3. 3 Thou haddest a whores forehead Thon wouldest not be ashamed God geue these men better grace els let them be assured they shal find wo wo to their very soules An other of his exercises was this He vsed to make vnto him selfe an Ephemeris or a Iournal in which hee vsed to write all such notable thinges as either hee did sée or heare eche day that passed But what so euer he did heare or sée he did so pen it that a man might sée in that booke the signes of his smitten hart For if he did sée or heare any good in any man by that sight he found noted the want thereof in hym selfe and added a short prayer crauing mercye and grace to amende If he dyd heara or sée any plague or misery â–ª he noted it as a thing procured by his own syns and styl added Domine miserere meâ— Lord haue mercy vpon me He vsed in the same booke to note such euyll thoughtes as did ryse in him as of enuying the good of other men thoughtes of vnthankfulnes of not considering God in his workes of hardnes and vnsensiblenes of hart when he dyd sée other moued and affected And thus hee made to him selfe and of himselfe a booke of daily practises of repentance Besydes this they which were familiar with him might see how he being in their company vsed to fall often into a sodaine and deepe meditation in which he would syt with fixed countenaunce and spirite moued yet speaking nothing a good space And some times in thys silent sytting plentye of teares should trickle downe his cheekes Sometime he would sytinit and come out of it with a smyling countenaunce Often times haue I sytten at dinner and supper with hym in the house of that godly harbourer of manye Preachers and Seruauntes of the Lorde Iesus I meane Maister â–ª Elsyng when either by occasion of talke had or of some view of Gods benefites present or some inward cogitation and thought of his own he hath fallen into these déepe cogitacions and he would tell me in the ende such discourses of them that I eyd perceiue that somtimes his teares trickled out of his eyes as well for ioy as for sorow Neither was he onelye such a practiser of repentance in himselfe but a continuall prouoker of others thereunto not onely in publike preaching but also in priuate conference and company For in all companies where he dyd come he would fréely reproue any synne and mysbehauiour which appeared in any parson especially swearers filthy talkers and popish praters Such neuer departed out of his company vnreproued And this he did with such a diuine grace and Christian maiestie that euer he stopped the mouthes of the gaynsayers For he spake with power and yet so sweetely that they might sée their euyll to be euyll and hurtfull vnto them and vnderstand that it was good in déede to the which he laboured to draw them in God. To be short as his lyfe was such was his death His life was a practise and example a prouocation to repentance At his death as the foresayd history witnesseth when he was burned in Smitefield and the flames of fire dyd slye about hys â—ares his last spéech publiklye noted and heard was this Repent England Thus was our
Repentance or penante is no English woord but we borow it of the Latinistes to whom penance is a forethinking in Englysh in Greeke a beyng wyse afterwardes in Hebrew a conuersion or turning the which conuersion or turning in that it cannot be true harty vnto God especially without some good hope or trust of pardon for that which is already done and past I may well in thys sort define it namely that penance is a sorowing or forethinking of our sinnes past an earnest purpose to amend or turning to God with a trust of pardon This definition may be diuided into three partes First a sorowing for our syns Secondly a trust of pardon which otherwise may be called a perswasion of Gods mercy by the merites of Christ for the forgeuenes of our syns And thirdly a purpose to amend or conuersion to a new life The which third or last part cannot be called properly a part for it is but an effect of penance as towardes the end ye shall see by Gods grace But least suche as seeke for occasion to speake euyll should haue any occasion though they tary not out the end of thys Sermon I therefore diuide penauce into the three foresayde partes of sorrowing for our syn of good hope or trust of pardon and of a new life Thus you now see what penance is a sorowing for syn a purpose to amend with a good hope or trust of pardon This penance not onely differeth from that which men commonly haue taken to be penance in saying doing our enioyned Lady Psalters seuen Psalmes fastynges pylgrimages almes deedes and such like things but also from that which the more learned haue declared to consist of three partes namely Contrition Confession Satisfaction Contrition they cal a iust a ful sorow for their sin For this word iust ful in one of the differences betwene contritioÌ„ and attrition Confession they cal a numbring of al their sins in the eare of their ghostly father for as say they a Iudge cannot absolue without knowledge of the cause or matter so cannot the Priest or ghostly father absolue from other synnes then those which he doth heare Satisfaction they calamendes making vnto God for their syns by their vndue workes opera indebita woorkes more then they neede to do as they terme them This is their penaÌ„ce which they preach write alow But how true this geare is how it agreeeth with Gods woord how it is to be alowed taught preached and writteÌ„ let vs a litle consider If a man repent not vntil he haue a iust and full sorrowing for his syns dearely beloued when shal he repent For in asmuch as hell fire the punishment of the Deuils is a iust punishment for syn In as much as in all syn there is a contempt of God which is all goodnes and therefore there is acontempt deserte or all ylnes alas who can beare or feele this iust sorowe this full sorow for our syns this their contricion which they do so discern froÌ„ their attrition Shal not man by this doctrine rather dispaire then come by repentaÌ„ce If a maÌ„ repent not vntil he haue made confession of all his syns in the eare of his ghostly father if a man cannot haue absolution of his syns vntil his sins be told by tale and number in the Priestes eare in that as Dauid saâ—â—h non can vnderstand much lesse then vtter all his syns Delicta quis intelliget who can vnderstand his sins in that Dauid of him selfe complaineth els where how that his syns are ouerflowed his head as a heauy burthen doo oppresse him alas shal not a man by this doctrine be vtterly driueÌ„ from repentaÌ„ce Though they haue gon about somthing to make plaister for their sores of confession or attrition to aswage this geare bidding a man to hope wel of his coÌ„trition though it be not so full as is required and of his confession though he haue not numbred all his syns if so be the hee do so much as in him lyeth dearely beloued in that there is none but y herein he is gilty for who doth as much as he may trow ye that this plaister is not lyke salt for sore eyes Yes vndoutedly when they haue done al they can for the appeasing of conscieÌ„ces in these points this is the summe that we yet should hope wel but yet so hope that we must hand in a maÌ„mering douting whether our syns be forgeuen For to beleue remissioneÌ„ pecca tornm that is to be certain of for geuenes of synnes as our Crede teacheth vs they count it a presumption Oh abomination and that not onely herein but in all their penance as they paynt it As concerning Satisfaction by their opera indebita vndne works that is by such workes as they neede not to do but of their own voluntarines wylfulnes wylfulnes in deede who seeth not monsterous abhomination blasphemy and euen open fighting agaynst God For if satisfction caÌ„n be done by man then Christ died in vaine for him that so satisfieth so raigneth he in vaine so is he a Bishop a Priest in vain Gods law requireth loue to God with all our hart soule power might strength to that ther is nothing can be done to â—â—dward which is not conteined in this coÌ„mauÌ„dement nothing can ve don ouer aboue this Againe christ requireth to manwarde that wee should loue one another as he loued vs. And trow we the we can do any good thing to our neighborwarâ— whych is not herein comprised Yea let them tel me when they do any thing so in the loue of god their neighbour but that they had nede to cry Remitte nobis debita nostra Forgeue vs our syns So far are we of froÌ„ satisfying Doth not Christ say VVhen you haue done althings that I haue commaunded you say that you be but vnprofitable feruantes Put nothing to my word saith god Yes workes of supererogation yea superabomination say they VVhat soeuer thinges are true sayth the Apostle saint Paul whatsoeuer thinges are honest whatsoeuer thinges are iust whatsoeuer things are pure whatsoeuer thinges pertaine to loue whatsoeuer thinges are of good report if there be any vertue or if ther be any praise haue you them in your minde and do them and the God of peace shal be with you I wene this wel looked on wyl pull vs from popish satisfactory workes which do deface Christes treasures satisfaction In heauen and in earth was there none found that could satisfie Gods anger for our sinnes or get heaueÌ„ for man but onely the sonne of God Iesus Christ the Lyon of the tribe of Iuda who by hys bloud hath wrought the worke of satisfactioÌ„ and alonely is worthy all honour glory and praise for hee hath opened the booke with the seuen seales Dearely beloued therefore abhorre this abomination euen to thinke that there is any other satisfaction to Godward for synne then Christes bloud
whereof this history is wrytten as are also the other which I haue recited and many mo which I myght recite As of Manasses y wicked king which slew Esay the Prophet wrought very much wyckednes yet the Lord shewed mercy vpon hym beyng in pryson as his prayer doth teach vs Nabuchodonozer though for a tyme he bare Gods anger yet at the length he found mercy The City of Niniue also found fauour with God as dyd many other which I wyll omyt for times sake will bring forth one or two out of the new Testament that we may see God to be the same God in the newe testament that he was in the old I myght tell you of many if I should speake of the lunatike such as were possessed wyth deuyls lame blynde dumme deafe lepers c. but time wyll not suffice me one or two therefore shall serue Mary Magdalen had .vii. deuils but yet they were cast out of her of al others she was the first that Christ appeared vnto after his resurreâ—â—ton Thomas would not beleue Christes resurrection though many tolde hym which had sene and felt hym by reason wheroâ— a man might haue thought that his synnes would haue cast hym away Except I should see and feele sayth he I wyll not beleue Ah wylfull Thomas I wyll not sayth he But Christ appeared vnto him would not leese him as hee wyll not do thee good brother if that wyth Thomas thou wylt keepe company wyth the Disciples as Thomas dyd Peters fal was ougly he accursed hym selfe if euer he knew Christ and that for feare of a gyrle and thys not once but euen three dyuers tymes and that in the hearyng of Christ hys Mayster but yet the third time Christ looked backe cast on hym his eye of grace so that he went out and wept vitterly and after Christes resurrectioÌ„ not onely did the Angels wyl the woman to tel Peter that Christ was risen but Christ himselfe appeared vnto hym seuerally such a good Lord is he The theefe hanging on the crosse sayd but this Lord when thou coÌ„mest into thy kingdome remember me what answer had he 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 thee me and vs all if we wyll run vnto hym for he is the same Christ to day to morrow vntyl he come to iudgement Then in deede he wyll be inexorable but now is he more ready to geue then thou to aske If thou cry he heareth thee yea before thou cry Cry therefore be bold man he is not parciall Call saith he and I wyll heare thee Aske and thou shalt haue Seeke and thou shalt find though not at the first yet at the length If he tary a white it is but to try thee Nam veniens veniet non tardabit He is comming and wyll not be long Thus haue you foure meanes which you must vse to the attayning of fayth or certaine perswasioÌ„ of Gods mercy towards you which is the secoud part of penaÌ„ce namely prayer the free vniuersal promises of Gods grace the recordation of the benefites of God past present the examples of Gods mercy Which although thei might suffice yet wil I put one moâ— to them which alonely of it selfe is ful sufficient I meane the death of the sonne of God Iesus Christ which if thou set before the eyes of thy minde it wyll confirme thy plackard for it is the great seale of England as they say yea of all the world for the coufirmation of al patents perpetuiâ—ies of the euerlasting lyfe whereunto we are all called If I thought these which I haue before recited were not sufficient to confirme your fayth of Gods loue towardes such as doo repent I would tary longer here in But because both I haue ben long and also I trust you haue some exercise of conscience in this dayly or els you are to blame I wyll but touch and go Consider wyth your selues what we are mysers wretches and enemies to god Cousider what God is euen hee whych hath all power Maiesty might glory ritches c perfectly of himselfe nedeth no thing but hath althinges Consider what Christ is concernyng his god head coequal with his father euen he by whom althinges wer made are ruled gouerned concerning his manhod the only dearlyng of his father in whoÌ„ is all his ioy Now syr what a loue is this that this God which needeth nothing would geue wholy his own selfe to thee his enemy wreaking his wrath vpon hym selfe in this his sonne as a man maye say to speare thee to saue thee to wyn thee to buy thee to haue thee to enioy thee for euer Because thy synne had separated theâ— from hym to the ende thou mightest come eâ—tsones into his company agayne and therein remaine he himselfe became as a man would say a synner or rather syn it selfe euen a maledictioÌ„ or curse that we synners we accurâ—ed by our syn myght by hys oblation or offering for our syns by hys curse be delyuered from synne and from malediction For by syn he destroyed synne kylling death Satan syn by rheir own weapons and that for thee me man it we cast it not away by vnbeliefe Oh wonderfull loue of god Who euer heard of such a loue the Father of heauen for vs hys ennemies to geue hys owne deare sonne Iesus Christ and that not onely to be our brother to dwel among vs but also to the death of the crosse for vs Oh wonderful loue of Christ to vs al that was content and wylling to work this feate for vs Was ther any loue lyke to this loue God in deede hath commended his charitie loue to vs herein that when we wer very enemies vnto him he wold geue his own sonne for vs That we being men might become as you would say Gods God would become man That we being mortal might be come immortal y immortal God would become mortal man That we earthlye wretches myght be Citizens of heauen the Lord of heauen would become as a man would say earthly That we being accursed myght bee blessed God would bee accursed That wee by our father Adam beyng brought out of Paradise into the puddle of all paine myght be redeemed and brought into Paradise â—gaine God would be our father and an Adam thereunto That we hauing nothing might haue all things God hauyng all thynges would haue nothyng That we being vassails slaues to all euen to Sathan the feend might be Lordes of all of Sathan the Lord of all would become a vassal and a â—laue to vs al and in daunger of Sathan Oh loue imcomprehensible Who can otherwise thinke now but if the gracions good Lord disdayned not to geue hys owne sonne hys owne hartes ioy for vs his very ennemies before we thought to beg any such thing at his hands yea