Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	blood_n	body_n	jesus_n	12,126	5	6.1739	4	false

Text snippets containing the quad

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

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

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

signifie onely and signes which also doe represent confirme and seale vp or as a man may say giue with their signification As for an example An Iuie bush is a signe of Wine to be sold the budding of Aarons Rod did signifie Aarons Priesthood allowed of the Lord the reseruation of Moses Rod did signifie the rebellion of the children of Israel the stones taken out of Iordane Gedeons fléece of wooll c. Such as these be signes significatiue and shew no gift But in the other signes which some call exhibitiue is there not onely a signification of the thing but also a declaration of a gift yea in a certaine manner a giuing also As Baptisme signifieth not onely the cleansing of the conscience from sinne by the merits of Christs blood but also is a very cleansing from sinne And therefore it was sayd to Paul that he should arise and wash away his sinnes and not that hee should arise and take onely a signe of washing away his sinnes In the Lords Supper the bread is called a partaking of the Lords body and not onely a bare signe of the Lords body This I speake not as though the elements of these Sacraments were Transsubstantiate which I haue already impugned eyther as though Christs body were in bread or wine eyther were tyed to the elements otherwise then Sacramentally and spiritually eyther that the bread and wine may not and must not bee called Sacramentall and externall signes but that they might be discerned from significatiue and bare signes onely and bee taken for signes exhibitiue and representiue By this meanes a Christian conscience will call and estéeme the bread of the Lord as the body of Christ For it will neuer estéeme the Sacraments of Christ after their exterior appearance but after the words of Christ Whereof it commeth that the Fathers as Chrysostome and others doe speake with so full a mouth when they speake of the Sacrament for their respect was to Christs words If the Schoolemen which followed had the same spirit which they had then would they neuer haue consented to Transsubstantiation For with great admiration some of the Fathers doe say that the bread is changed or turned into the body of Christ and the wine into his blood meaning it of a mutation or change not corporall but spirituall figuratiue Sacramentall or mystical For now it is no common bread nor common wine béeing ordained to serue for the foode of the soule The Schoolemen haue vnderstood it as the Papists now preach of a substantiall changing as though it were no great miracle that common bread should now bee assumed into that dignitie that it should be called Christs body and serue for a celestiall foode and be made a Sacrament of his body and blood As before therefore I haue spoken I would wish that this Sacrament should be estéemed called of vs Christian men after Christs words namely Christs body and the wine Christs blood rather then otherwise Not that I meane any other presence of Christs body then a presence of grace a preseruer to Faith a presence spiritually and not corporally really naturally and carnally as the Papists doe meane For in such sort Christs body is onely in heauen on the right hand of God the Father almightie whither our faith in the vse of the Sacrament ascendeth and receyueth whole Christ accordingly Yea but one will say that to call the Sacrament on that sort is to giue an occasion of Idolatrie to the people which will take the Sacrament which they see simply for Christs bodie as by experience wée are well taught and therefore it were better to call it bread and so lesse harme should be especially in this age To this obiection I answer that indéed great Idolatrie is committed to and about this Sacrament and therefore men ought as much as they can to auoyd from occasioning or confirming it But in as much as the holy Ghost is wiser then man and had foresight of the euils that might bee and yet notwithstanding doth call it Christs bodie I thinke wee should doe euill if we should take vpon vs to reforme his spéech If Ministers did their dueties in Catechizing and Preaching then doubtlesse to call the Sacrament Christs body and to estéeme it accordingly could not giue occasion to Idolatrie and confirme it Therefore woe vnto them that preach not There bee two euils about the Sacraments which to auoyde the holy Ghost hath taught vs For least we should with the Papistes thinke Christes body present in or with the bread really naturally and corporally to be receiued with our bodily mouth where there is no other presence of Christes body then spirituall and to the faith in many places he kéepeth still the name of bread as in the Epistle to the Corinthians the tenth and eleuenth Chapters And least we should make too light of it making it but a bare signe and no better then common bread the holy Ghost calleth it Christes body whose spéech I wish we would followe and that not onely as well to auoyde the euill which is now a dayes most to be feared concerning the Sacrament I meane of contemning it as also for that no faithfull man commeth to the Sacrament to receiue bread simply but rather yea altogether to communicate with Christes body and blood For else to eate and drinke as Paul saith they haue houses of their owne The contempt of the Sacrament in the dayes of King Edward hath caused these plagues vpon vs presently the Lorde bee mercifull vnto vs. Amen And thus much for the obiection of calling the Sacrament by the name of Christes body What saith one to cal the Sacrament Christs body and to make none other presence then by grace or spiritually to faith which is of things hoped for and of things which to the bodily sences doe not appeare is to make no presence at all or to make him none otherwise present then hee is in his worde when it is preached and therefore what neede wée to receiue the Sacrament in as much as by this doctrine a man may receiue him dayly in the fielde as well and as much as in the Church in the celebration and vse of the Sacrament To this obiection I first answere that in deede neither the Scripture nor Christian Faith will giue vs leaue to make any carnall reall naturall corporall or any such grosse presence of Christs naturall body in the Sacrament For it is in Heauen and the Heauens must haue it as sayeth Pete● till Christes comming to iudgement except wée would denie the humanitie of Christ and the veritie of mans nature in him The presence therefore which wee beléeue and confesse is such a presence as reason knoweth not and the world cannot learn nor any that looketh in this matter with other eyes or heareth with other eares thē with the eares and eyes of the Spirit and of Faith Which Faith though it bee of things hoped for and so of things

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

Bradford who was the Prea●er and publisher of this Sermon of Repentance ●nd now to the end that we which do liue on earth ●ter him and are the posterity may take as much or ●ore profit by it then they did to and for whom in ●s life time he did both preach publish it the same 〈◊〉 labour is by newe Imprinting published againe ●othing is added to this Sermon or altered in it ●ely to the Sermon of Repentance before printed ●dded another Sermon of the Lords supper which ● also made was neuer printed before And aptly ●lt thou see good Reader these two Sermons ioy● together For in diligent perusing of the last ●u shalt see howe necessarily he draweth the do●ne of Repentance to them all which do with due ●paration receyue the holy Sacrament of Christ ●e not know which of the Sermons I should most ●se I wish that by reading both thou maist make ● great profit In both these Sermons thou shalt ●e Bradford preaching Repentance with his ●e penne They are counted the most profitable Teachers which haue themselues good experience by practise in themselues of that which they do teach to others ▪ such as may safely say Brethren be ye followers of me looke on them which walk so as ye haue vs for an example Phil. 3.17 And surely such a patterne was M. Bradford in his life time of this doctrine of Repentance which in both these Sermōs he teacheth that I which did know him familiarly must needs giue to God this prayse for him that among men I haue scarcely known one like vnto him I did know whe● and partly how it pleased God by effectuall calling to turne his heart vnto the true knowledge and obedience of the most holy Gospell of Christ our Sauiour Of which God did giue him such an heaue● hold and liuely feeling that as he did then knowe that many sinnes were forgiuen him so surely he declared by deedes that he loued much For where ● had both gifts calling to haue employed himse● in ciuill and worldly affayres profitably such 〈◊〉 his loue of Christ and zeale to the promoting ● his glorious Gospell that he changed not onely t● course of his former life as the woman did Luke but euen his former studie as Paul did change 〈◊〉 former profession and study Touching the first after that God touched ● heart with that holy and effectuall calling he s● his Chaynes Rings Brooches and Iewels of go● which before he vsed to weare and did bestowe the price of this his former vanity in the necessary reliefe of Christs poore members which he could heare of or finde lying sicke or pyning in pouerty Touching ●he second he so declared his great zeale loue to promote the glory of the Lord Iesus whose goodnes ●●d sauing health he had tasted that to doe the same more pithily he changed his study and being in the ●nner Temple in London at the study of the cōmon ●awes he went to Cambridge to studie Diuinitie where he heard D. Martin Bucer diligently was ●ight familiar dere vnto him In this godly course ●e did by Gods blessing so profit that that blessed Martyr D. Ridley then Bishop of London did as ●t were inuite him his godly companion M. Tho. Horton to become fellowes of Penbrooke Hall in Cambridge And afterwards the said D. Ridley ●alled our Bradford to London gaue him a Prebēd ●n Paules Church lodged him in his owne house ●here set him on work in preaching And besides often preaching in London at Paules Crosse and sundry places in the country and specially in Lancashire he preached before K. Ed. the 6. in the Lent the last yere of his reigne vpon the 2. Psalme and there in one Sermon shewing the tokens of Gods iudgement at hand for the contempt of the Gospel as that certaine Gentlemen vpon the Sabboth day going in a whirry to Paris Garden to the Bearebayting were drowned that a dog was met at Ludgáte carying a piece of a dead child in his mouth he with a mighty and propheticall spirit sayd I summon you all euen euery mothers child of you to the iudgement of God for it is at hand as it folowed shortly after in the death of K. Edward In which state and labour of preaching he continued till the cruelty of the papists cut him off so as thou mayst reade in the history of his life death compiled by that faithful seruāt of the Lord Iesus M. Iohn Foxe In deed he had many pulbacks but God still helped forward his chosen seruant in that trade of life to the which he had called him in which he ranne forward so happily that he did outrun me other his companions For it pleased God with great speed to make him ready and ripe to Martyrdome in which through Christ he hath nowe gayned the crowne of life But in all stops and stayes he was much helped forward by a continuall meditation practise of repentance faith in Christ in which he was kept by Gods grace notably exercised al the daies of his life Euen in this meane time he heard a Sermon which that notable preacher M. Latimer made before K. Edward the 6. in which he did earnestly speak of restitutiō to be made of things falsly gotten which did so strike Bradford to the heart for one dash of a pen which he had made without the knowledge of his master as full often I haue heard him confesse with plenty of teares being Clarke to the Treasurer of the Kings campe beyond the seas and was to the deceiuing of the King that he could neuer be quiet til by the aduice of the same M. Latimer a restitution was made Which thing to bring to passe he did willingly forbeare forgo all the priuate certaine patrimony which he had in earth Let all bribers ●olling Officers which get to themselues great reuenues in earth by such slippery shifts followe this example least in taking a contrary course they take a ●ōtrary way neuer come where Bradford now is But besides this our Bradford had his daily exercises and practises of repentance His maner was to make to himself a Catalogue of al the grosest most enorme sinnes which in his life of ignorance he had committed and to lay the same before his eyes when he went to priuat praier that by the sight remembrāce of thē he might be stirred vp to offer to God ●he sacrifice of a cōtrite heart seeke assurance of sal●ation in Christ by faith thanke God for his calling from the waies of wickednes ▪ pray for increase of grace to be conducted in holy life acceptable and ●leasing to God Such a cōtinual exercise of consci●nce he had in priuate prayer that he did not count himselfe to haue prayed to his contentation vnlesse ●n it he had felt inwardly some smiting of heart for sinne some healing of that woūd by faith feeling ●he sauing helth

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 Citie they which are of the Countrey Princes Prelates and people let all euery one repent depart frō that euill which he hath in hand and turne wholy to the Lord. And I do humbly beseech thy Maiestie O glorious Lord Iesus which didst come to blesse Israel turning euery one of them from their sinnes to worke nowe by thy Spirit in our hearts the same sound repentance which thy Holinesse did preach to men when thou saydest Repent for the Kingdome of God is at hand This work in vs O gracious God our Sauior Amen And now Reader I leaue thee to the reading and practising of that repentance which Bradford here teacheth FINIS To the Christian Reader Iohn Bradford wisheth the true knowledge and peace of Iesus Christ our alone and sufficient Sauiour GReat and heauy is Gods anger against vs as the most grieuous plague of the death of our late King a Prince of all that euer was sithen Christs assension into heauen in any Region peerelesse now fallen vpon vs doeth prognosticate For when Gods iudgement hath begunne with his Childe this our deare darling let other men thinke as they can I surely cannot bee perswaded otherwise but that a grieuous and bitter cuppe of Gods vengeance is ready to bee powred out for vs English men to drinke of The whelpe God hath beaten to fray the bandogge Iudgement is begunne at Gods house In Gods mercie to him-wards he is taken away that his eyes should not see the miseries which we shall feele He was too good to tary with vs so wicked so froward so peruers so obstinate so malicious so hipocritical so couetous vnclean vntrue proud and carnall a generation I will not goe about to paynt vs out in our colours All the world which neuer sawe England by hearesay seeth England God by his plagues and vengeance I feare me will paynt vs out point vs out ▪ We haue so mocked with him and his Gospell that we shall feele it is no bourding with him Of long time we haue couered our couetousnesse and carnality vnder the cloake of his Gospell so that all men shall see vs to our shame when he shall take his Gospell away and giue it to a people that will bring foorth the fruites of it then shall we appeare as we be To let his Gospell tarry with vs he cannot for we despise it contemne it are glutted with it We disdaine his Manna it is but a vile meate thinke we We would be agayne in Egypt and sit by the greasie fleshpottes to eate agayne our garlike onyons and leekes Sithens Gods Gospell came amongst vs we say nowe we had neuer plentie therefore againe let vs goe and worship the Queene of heauen Children beginne to gather stickes the fathers kindle the fire and the women make the cakes to offer to the Queene of heauen and to prouoke the Lord to anger The earth can not abide nowe the words and Sermons of Amos. The cause of all rebellion is Amos and his preaching It is Paul and his fellowes that make all out of order Summa the Gospell is nowe ●antonpripsica and catharoa tou eobou The outcast and curse of the Realme and ●o are the Preachers therefore out of the doores with them So that I say God ●annot let his Gospell tarrie with vs but must needes take it away to doe vs some pleasure therein for so shall we thinke for ● time as the Sodomitanes thought when ●ot departed from them as the old world ●hought when Noe crept into his Arke as ●he Ierusolomitanes thought when the A●ostles went thence to Peltis Then were ●hey mery then was al pastime When Mo●es was absent then went they to eating drinking and rose againe to play Then was ●ll peace all was well nothing amisse But ●las suddenly came the flood and drowned ●hem Gods wrath waxed hotte against them Then was weale away mourning and woe then was crying out wringing o● handes renting of clothes sobbing and sighing for the miseries fallen out of the which they could not scape But Oh ye● mourners criers out ye renters of clothes why mourne ye what is the cause of your miserie The Gospell is gone Gods word is little preached you are not disquieted with it Noe troubleth you not Lot is departed the Apostles are gone What now is the cause of these your miseries Will you at the length confesse it is your sinnes Nay nowe it is too late God called vpon you and you would not heare him therefore yell and crye out nowe for he will not heare you You bowed your eares from hearing of Gods law therefore your praier is execrable But to come againe to vs English men I feare me I say for our vnthankfulnes sake for our impietie and wickednesse as God hath taken away our King so will he take away his Gospell yea so we would haue it then should all be well thinke many Well if he take that away for a time perchaunce we shal be quiet but at length we shall feele the want to our woe at length he will haue at vs as at Sodome at Ierusalem and other places And now hee beginneth to brew such a brewing wherein one of vs is like to ●estroy an other and so make an open ●appe for forraine enemies to deuoure vs ●nd destroy vs. The father is against the ●nne the brother against the brother and ●orde with what conscience O bee thou ●ercifull vnto vs and in thine anger remember thy mercie suffer thy selfe to be ●treated be reconciled vnto vs nay recon●ile vs vnto thee O thou God of iustice ●udge iustly O thou sonne of God which ●amest to destroy the woorkes of Sathan ●estroy his furours now smoaking and almost set on fire in this Realme Wee haue ●nned we haue sinned and therefore art ●hou angrie O be not angrie for euer Giue ●s peace peace peace in the Lord set vs to worke against sinne against Sathan against our carnall desires and giue vs the victorie ●his way This victorie we obtaine by faith This faith is not without repentaunce as her Gentleman Vsher before her Before her I say in discerning true faith from false faith lip-faith Englishmens faith for else it springs out of true faith This Vsher then Repentance if we truely possessed we should bee certaine of true faith and so assured of the victorie ouer death hell and Sathan His woorkes then which hee hath stirred vp would quaile God would restore vs politique peace right should be right haue right Gods Gospell should tarrie with vs Religion should be cherished Superstition suppressed and so we yet something happie notwithstanding the great losse of our most gratious Liege soueraigne Lord. All these would come to passe you see if the Gentleman Vsher I speake of I meane Repentance were at Inne with vs. As if he be absent we may be certaine that Ladie Faith is absent Wherefore we can not but be vanquished of the world the flesh and

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

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