not of these Kynges Prophetes Apostles Learned and commen of holye stockes I deceaue my selfe thynke thou with thy selfe yf I beleue GOD beynge the same GOD that he was wyll spare me whose wyckednesse is no lesse but muche more then some of theyrs he hateth synne nowe as muche as euer he dydde the longer he sparethe the greater vengeaunce wyll fall The deeper he draweth his bowe the soorer wyll the shafte pearce But yf yet thy harte be so hardened that all thys geare wyll not moue thee Suerlye thou arte in a verye euyll estate and remedy now know I none What sayde I none knowe I none yes yet there is one which is suresbye as they saye to serue yf anye thynge will serue you loke to knowe what this is Forsooth the passion and death of Iesus CHRISTE You knowe the cause whye Christe become man and suffered as he suffered was the synnes of hys people thot he myght saue them from the same Consider y e greatnes of the soore I meane sinne by the greatenes of the Surgion and of the salue Who was the Surgion no Aungell no sainct no Archaungel no power no creature in heuē nor in earth but onely he by whom al thinges were made all thinges are ruled also euen Gods owne dearlyng and onely beloued Sonne becōmynge man Oh what a great thinge is this that coulde not be doone by the aungels archaūgels potestates powers or all the creatures of God without his owne Sonne who yet muste nedes be thruste out of heauen as a man woulde saye to take oure nature and become man Here haue ye the surgion greate was the cure that this mightye Lorde toke in hande Nowe what was the salue Forsoth dere geare and of many compositions I cannot recite al but rather must leaue it to your hartye considerations Three thyrtye yeares was he curynge oure sore he sought it earnestly by fastinge watchinge prayinge c. The same nyghte he was betrayed I read how busy he was aboute a plaister in the garden when he lying flat on y e grounde prayenge with teares and that of bloud not a fewe but so manye as dydde flowe downe on the grounde agayne cryinge on this sorte Father sayth he yf it be possible lette this ruppe departe frome me that is yf it be possible els mankyndes synnes canne be taken awaye graunte that it maye be so Thou hardest Moyses cryinge for the ydolaters Thou hardest Lot for the zoarites Samuell Dauyd and manye other for the Israelites and deare Father I onelye am thyne owne sonne as thou hast sayde in whome thou arte well pleased wylte thou not heare me I haue by the space of three and thyrty yeares done always thy wyll I haue so humbled my selfe that I woulde become an abiecte amongeste men to obeye thee Therefore deare father yf it be possible graunt my request saue mankynde nowe wythoute any further laboure Salues or playsters But yet sayth he not as I wyll but as thou wylte But syr what harde he thoughe he sweate bloude and water in makynge his playster for oure sore of synne yet it framed not twyse he cryed withoute comforte yea ▪ thoughe to comfort hym GOD sente an Aungell we yet knowe that thys Playster was not alowed for sufficiente vntyll herevnto Christe Iesus was betrayed forsaken of all hys Discyples forsworne of his dearelye beloued bounde lyke a thefe belyed on buffeted whypped skourged crowned with thornes derided crucified racked nayled hanged vppe betwene twoo theues cursed and rayled vppon mocked in myserye and hadde geuen vppe the ghoste then bowed downe the heade of Christe that is GOD the father whyche is the heade of Christe i. Corinth xi then alowed he the playster to be sufficient and good for the healynge of our sore which is synne Now wolde God abyde our breath because the stincke that is dampnation or gyltynesse was taken awaye by the swete sauour of the breath of this lambe thus offered once for all So that here dearelye beloued we as in a glasse maye se to the broosynge of oure blockyshe harde heartes Goddes greate iudgement and anger agaynste synne The Lorde of Lordes they kynge of kynges the brightnes of Goddes glorye the sonne of GOD the dearelynge of hys father in whome he is well pleased hangeth betwene twoo theues cryinge for thee and me and for vs all My God my god why haste thou forsaken me Oh harde heartes that we haue whiche make tuttes for synne looke on thys toote in the verye harte of Christe pearced wyth a speare wherein thou mayeste see and reade Goddes horrible anger for sinne woo to thy hard harte that pearsed it And thus muche for the fyrste parte of repentaunce I meane for the meanes of workynge contricion Fyrste vse prayer thē looke on GODDES lawe thyrdely se hys curse fourthlye sette exaumples of his anger and laste of all sette before thee the death of Christe frome this and prayer cease not tyll thou feele some hartye sorowe for thy Sinne. The whiche when thou fealeste then laboure for the other parte that is fayth on this sorte As fyrste in contrition I willed thee not to truste to thy free wyll for thattaininge of it so do I wyll thee in this Fayth is so farre frome the reache of mannes free wyll that to reasonne it is playne folyshnes Therefore thou muste fyrste go to GOD whose gyfte it is thou muste I saye gette thee to the father of mercye whose woorke it is Iohn the syxth that as he hathe brought y e downe by contricion and humbled thee so he woulde geue the fayth rayse thee vppe Collossians ii and exalte thee On this manner therefore with the Apostles and the poore man in the Gospell that cryed Lorde encrease oure fayeth Lorde helpe my vnbeleife praye thou and saye O mercyfull GOD and deare father of oure Lorde and sauyoure Iesus Christ in whom as thou arte well pleased so hast thou commaunded vs to heare hym forasmuche as he often biddeth vs to aske of thee and ther to promyseth that thou wylte heare vs and graunte vs that whyche in hys name we shall aske of thee Loe gracious father I am bolde to begge of thy mercye thoroughe thy Sonne Iesus Christe one sparckle of true fayth and certayne perswasion of thy goodnes and loue towardes me in Christe where throughe I beynge assewred of the pardonne of all my sinnes by the mercyes of Christe thy Sonne maye be thankefull to thee loue thee and serue thee in holynes and rightuousnes al the dayes of my lyfe On this sorte I saye or otherwyse as God shall moue thee praye thou fyrste of all and looke for thy request at GODDES hande withoute any doubtyng thoughe forthwith thou feeleste not the same for often tymes we haue thynges of GOD geuen vs longe before we feele them as we woulde do Nowe vnto thys prayer vse thou these meanes folowynge After prayer for fayth which I woulde shoulde be firste Secondlye because the same
thynges Yf when we hated hym and fledde awaye from hym he sente his sonne to seke vs who canne thynke otherwyse thē y t now we louynge hym and lamentynge because we loue him no more but that he wyll for euer loue vs. He that geueth the more to his ennemyes wyll not he geue the lesse trowe you to his frendes God hath giuen his owne sonne then whiche thinge nothinge is greater to vs his enemies and we nowe beyng become his frendes wyll he denye vs fayth and pardone of oure synnes whiche thoughe they be greate yet in comparisone nothynge at all Christ Iesus woulde geue hys owne selfe for vs when we wylled it not and wil he nowe denye vs fayth yf we wyll it This wyll is his earnest that he hath geuen vs truely to loke in dede for the thyng wylled And loke thou for it in deede for as he hath geuen thee to wyll so wyll he geue thee to do Iesus Christ gaue his lyfe for oure euylles and by his deathe delyuered vs Oh then in that he lyueth nowe and cannot dye wyll he forsake vs His hearte bloude was not to deere for vs when we asked it not what can then be nowe to dere for vs askyng it is he a chaungelyng is he mutable as man is can he repent hym of his gyftes Did he not foresee our falles payde not he therefore the pryce Because he sawe we shulde fail sore therfore wolde he suffer sore Yea if his sufferynges hadde not bene enoughe he would yet once more come agayne GOD the father I am sure yf the deathe of hys sonne incarnate wold not serue woulde him selfe and the holye ghost also become incarnate and dye for vs. This death of Christ therfore loke on as y e very plege of Gods loue towards the whosoeuer thou art howe deepe soeuer thou hast sinned See Gods handes are nayled they cannot stryke thee his feete also he cannot runne from thee his armes are wide open to imbrace the his heade hanges down to kysse the his verye harte is open so that therein see roote looke spie pepe and thou shalte se nothyng therin but loue loue loue loue to the hide thee therefore lay thy head there with the Euangeliste Iohn xiij This is the clyfte of the rocke wherein Helias stode this is the pillow of downe for al aking heades Anoint thy head w t this oile let this oyntment enbaulme thy heade and washe thy face Tarry thou here and cock sure thou art I warrant thee Say w t Paule what can separateme frō the loue of god can death can pouertye syckenesse hunger or any mysery perswade the nowe that God loueth the not Nay nothyng cā separate the frō the loue where w t god hath loued y e in christ Iesus whom he loueth he loueth to the ende Iohn .xiii. So that nowe where aboūdaunce of sinne hath ben in thee the more is the aboūdaunce of grace But to what ende forsooth that as sinne hath raygned to death as thou se est to the kyllyng of Goddes sonne so nowe grace must raigne to life to the honouryng of gods sonne who is nowe alyue and cannot dye any more So that they which by fayth fele this cannot any more dye to God but to synne wherto they are dead and buried with christ As Christ therfore lyueth so do they and that to God to ryghtuousnes and holynes The lyfe which they lyue is in fide fily dei in the fayth of the sonne of God whereby you see that now I am slipt into that which I made the thyrde parte of penaunce namely newnes of lyfe which I could not so haue done yf that it were a parte of it selfe in deede as it is an effect a freewyt of the seconde parte that is of fayth or truste in Gods mercy For he that beleueth that is is certaynly perswaded synne to be such a thing that it is the cause of al miserie and of it self so greatly angreth God that in heauen nor in earth nothinge coulde appease his wrath saue alonely the death preciouse bloudshe dinge of the sonne of God in whome is al the delight and pleasure of the father He I say that is perswaded thus of sinne the same cānot but in hearte abhorre and quake to doe or saye yea to thinke anye thing willingly which Gods law teachet him to be sinne Agayne he that beleueth that is is certaynly perswaded Gods loue to be so much towards him y t wher through synne he was loste and made a fyre brand of hel the eternal Father of mercy which is the omnisufficient God nedeth nothing of vs or of any thinge y t we can do to delyuer vs out of hell to bring vs into heauē dyd sende euē his own most dere sonne out of his bosome out of heauen into hell as a man would say to bring vs as I sayd frō thence into his owne bosome mercy we beyng his very enemies He I say that is thus perswaded of gods loue towardes him of y e price of his redempcion by the dere bloud of the lābe imaculate Iesus Christ the same mā cannot but loue god agayn of loue do that hartely desire to do better y t which might please God Trow you that such a one knowīg this geare by faith wil willingly walter wallow in his woful lustes plesure fantisties Wil suche a one as knoweth by faith christ Iesus to haue geuē his bloud to wash him frō his sinnes play the sow to walter in his puddell of fylthie sinne vyce agayn Nay rather thē he wylbe defiled agayn by wilfull sinning he wil wash oftē the fete of his affectiōs watching ouer y e vice styl sticking in him which as a spring cōtinually sendeth out poyson ynough to drown defile him did not the swete water of Christes passion in gods sight wash it and his bloude satisfie the rigoure of Gods iustice due for the same This bloud of christ shed for our sinnes is to dere in the sighte of him that beleueth that he wil abhorre in his hart to stampe it and treade it vnder his feete He knoweth nowe by his belefe that it is to muche that hetherto he hath set to little by it is ashamed therof Therfore the resydue of hys lyfe he purposeth to take better heede to him selfe then to fore he dyd For because he seeth by his fayth the greuousnes of Gods anger the foulenes of synne the greatnesse of Gods mercye and of Christes loue towardes him He wyll nowe be headie to praye God to geue him his grace accordingly that as w t his eyes tonge handes feete c. He hath displeased God doynge his owne wyl euen so now with the same eyes tonge eares handes feete c. He maye displease his owne selfe and do Gods wil. Willinglye wyll he nowe do that which mighte renewe the death of the sonne of God He knoweth he hath to much sinne vnwillingly in
pennaunce as towards the ende you shall se by Gods grace But least suche as seke for occasion to speake euill shoulde haue any occasion though thei tarry not out the ende of this sermon I there fore deuyde penaunce into the iii foresayde partes of sorowing for oure synne of good hoope or truste of pardon and of a newe lyfe Thus you now se what penaunce is a sorowyng for synne a purpose to amend with a good hope or truste of pardone This pennaunce not onely differeth from that whiche men comonlye haue taken to be pennaunce in saying and doing our enioyned lady psalters Seuen Psalmes fastinges pilgrimages almose dedes and such lyke thinges but also frome that whiche the more learned haue declared to consist of three partes namely Contricion Confession and Satisfaction Contricion they call a iuste a full sorowe for theyr synne for this worde iust and ful is one of the differences betwene contricion and attricion Confession they cal a numbring of all theyr synnes in the eare of theyr ghostly father for as saye they a iudge cānot absolue with out knoweledge of the cause or matter so cannot the Preiste or gostly father absolue from other synnes then those whiche he doth heare Satisfaction they call a mendes makinge vnto God for their synnes by theyr vndue workes opera indebita workes more thē they nede to do as they terme them This is theyr pennaunce whiche they preache wryte and alowe but howe true this geare is howe it agreeth with goddes worde howe it is to be alowed taught preached and wrytten let vs a lyttell considre If a man repent not vntyl he haue a iust full sorowynge for his synnes dearly beloued when shall he repent for inasmuche as hell fier and the ponishment of the deuils is a iuste ponyshmente for synne Inasmuch as in al synne ther is a contempt of GOD whyche is all goodnesse and therefore there is a deserte of all ylnesse Alasse who can bear or feele this iuste sorowe this full sorowe for our sinnes this their contrition whiche they so do discerne from theyr attricion Shall not man by this doctryne rather dispayre then come by repentaunce Yf a manne repent not vntyll he haue made confessyon of all hys synnes in the eare of hys goostlye father yf a man can not haue absolution of his synnes vntyll hys sinnes be tolde by tale and nūber in the preists eare in that as Dauyd sayethe none canne vnderstande moche lesse then vtter al hys synnes Delicta quis intelligit Who can vnderstande his sinnes in that Dauid of him selfe complayneth else where howe that thys synnes are ouer flowed his head and as a heauye burthen do depresse hym halasse shall not a man by this doctryne be vtterlye dryuen from repentaunce Thoughe they haue gone aboute somethyng to make plaisters for theyr soores of confession or attricion to aswage this geare biddinge a manne to hope well of his contricion thoughe it be not so ful as is required and of his confession thoughe he haue not nombred all his sinnes yf so be that he do so muche as in hym lyeth Dearelye beloued in that there is none but that herein he is gyltye for who doth as muche as he maye trowe ye that this playster is not lyke salte for sore eyes Yes vndoubtedlye when they haue al done they can for the appeasing of consciences in these pointes this is the some that we yet shulde hope well But yet so hope that we muste stonde in a mammeryng doubtynge whether oure synnes be forgeuen For to beleue remissionem peccatorum that is to be certeyne of forgeuenes of sinnes as oure crede teacheth vs they coūt it a presumptiō Oh abhomination and that not only hereat but at all theyr pennaunce as they paynte it As concerninge Satisfaction by theyr opera indebita vndewe workes that is by suche workes as they nede not to doo but of theyr owne voluntarynesse and wylfulnesse wylfulnesse in dede who seeth not monstruous abhomination blasphemie and euen open fyghtynge agaynste God For yf Satisfaction can be done by man then Christ died in vaine for him that so satisfieth and so reyngneth he in vayn is he a bysshoppe and a Prieste in vayne Goddes lawe requyreth loue to God with all oure harte soule power myght and strenghte so that there is nothynge canne be done to Godwarde whiche is not conteined in this commaundemente nothynge can be done ouer and aboue this Againe Christ requireth that to manward we should loue one another as he loued vs. Trowe that we can do any good thynge to oure neyghbourwarde which is not herein comprised Yea let them tell me when they do any thynge so in the loue of God and theyr neyghboure but that they had nede to crye Demitte nobis debita nostra Forgeue vs oure sinnes so farre are we of from satisfieng doeth not Christe saye when you haue done all thinges that I haue cōmaunded you say that ye be but vnprofitable seruaūtes Put no thinge to my worde sayeth god yes workes of supererogation superabhomination saye they Whatsoeuer thinges are true sayeth the apostle S. Paul Philip iiij whatsoeuer thinges are honeste whatsoeuer thinges are pure whatsoeuer thynges are conueniente whatsoeuer thinges are of honest report yf there be any vertue yf there be anye prayse haue you them in youre minde and do them the god of peace shalbe with you I weene this well looked on wyll pull vs from popish satisfactory workes whiche do deface Christes treasures and satisfaction In heauen and in earth was there none founde that coulde satisfy gods angre for our sinnes or get heauen for man but only y e sonne of God Iesus Christ the Lyon of the tribe of Iuda who by his bloude hath wrought the worke of satisfaction and alonelye is worthy all honour glorye and prayse for he hath opened the boke with the seuen seales Apoca. v. Dearely beloued therfore abhorre this abhomination euē to thinke that there is any other satisfaction to Godward for sinne then Christes bloude onely blasphemye it is and that horriblye to thynke otherwyse The bloud of Christ purifieth sayeth S. Iohn from al sinne and therfore he is called y e lambe slayne from the begynninge of the world because there was neuer synne forgeuen of God nor shalbe from the begynninge vnto the ende of the worlde but only thorowe Christes death prate the pope his prelates as please them with theyr pardons purgatories purgations place bois trentales diriges workes of supererogations superabhominations c. Esay xliii I am he sayeth the Lorde whiche put awaye thyne offences and that for mine owne sake and wyl no more remembre thyne iniquities putte me in remembraunce for we wyll reason together tell me what thou hast for thee to make thee ryghtuous Thy fyrste father offended sore c. And thus writeth S. Iohn Yf any man synne we haue an aduocate sayth he with the
spryngeth oute of the hearynge not of Masses Mattens Cannons councels doctours decrees but out of the hearing of gods word Get the gods word but not that part whiche serueth speciallye to contricion that is the lawe but the other part which serueth specially to consolacion and certayn perswasiō of gods loue towards the that is the Gospel or publication of Gods mercy in Christ I meane the free promyses But here thou must knowe y t there is two kyndes of promises one which are properly of y e law another which ar properly of the Gospell In the promyses of the lawe we may in dede behold Goddes mercy but so that it hāgeth ouer the condicion of our worthynes as yf thou loue the Lord with al thy hearte c thou shalte fynde mercy This kynd of promyses though it declare vnto vs Goddes loue which promiseth wher he nedeth not yet vnto him that feleth not Christe whiche is the ende of the law they are so farre from cōfortinge that vtterly with the law they bringe manne to greate dispayre so greatly we are corrupt for none so loueth GOD as he oughte to doe From these therfore get the to the other promyses of the Gospel in which we may see suche plentie and franke liberalite of Gods goodnes that we can not but be muche comforted though we haue very depelye synned For these promyses of the gospell doe not hange on the condicion of oure worthynesse as the promyses of the law do but they depende and hange on Goddes trueth that as GOD is true so they can not but be perfourmed to al thē which lay holde on them by faith I had almost sayd which cast them not away by vnbelefe Marke in them therfore two thinges nameli that as wel they are free promyses without anye condiciō of our worthines as also that they are vniuersal offred to al all I saye which are not so stubborne as to kepe styll ▪ theyr handes whereby they should receaue this almesse in theyr bosomes by vnbeliefe As concerning infantes and children you know I now speake not but cōcerning such as be of yeres of discrecion And now you loke that I shuld geue you a tast of these promyses whiche are both free and vniuersall excepting none but suche as excepte themselues Well you shall haue one or two for a saye In the thyrde of Iohn sayeth our Sauiour so God the Father loued the world that he woulde geue his dearling his owne only sonne that all that beleue in hym should not perish but haue euerlasting lyfe Lo syr he sayeth not that some might haue lyfe but al sayth he And what all all y t loue him wyth all theyr heartes all y t haue lyued a godly lyfe naye all y t beleue in him all thoughe thou hast liued a most wicked and horrible lyfe yf nowe thou beleue in him thou shalte be saued Is not this swete geare Agayne sayth Christ Mat. xi come vnto me all you that labor and are laden and I wyll refresh you Let vs a little loke on thys letter come vnto me Who shuld come Lord Priestes Holy men Monkes Freres Yea coblers tinkers whores theues murtherers also yf they lamente theyr sinnes Come vnto me sayth he all ye that labour and are laden that is which are afrayd for your sinnes And what wilte thou doe Lorde and I wyll refreshe you sayth he Oh what a thinge is this and I wyll refresshe you wote you who spake thys he that neuer tolde lye he is the trueth there was neuer gyle founde in hys mouth and now wyl he be vntru to the good brother whiche arte sorie for thy greuous sinnes no forsoth Heauen and earth shall passe and perishe but his woorde shall neuer fayle Sainct Paule sayth i. Tim. ij God would haue all men saued lo he excepteth none And to Titus ij the grace of God bringeth saluacion to all mē As frō Adam all haue receyued sinne to dampnation so by Christ al haue grace offred to saluacion yf they reiect not the same I speake not nowe of infantes I saye nor I nede not to enter into the matter of predestinacion In preathinge of repentaūce I would gather wher I could with Christ As surely as I lyue sayth god I wyll not the death of a synner Arte thou a synner yea Lo god sweareth he wyll not thy death howe canste thou nowe perishe Consyder wyth thy selfe what profyte shouldeste thou haue to beleue this to be true to others yf not to thy selfe also Sathan doeth so Rather consyder wyth Peter that the promyse of saluacion pertayneth not only to them whiche are nye that is to suche as are fallen a lyttle but also to all whome the LORDE hath called be they neuer so farre of Loe nowe by me the Lorde calleth thee thou manne thou woman that art very farre of The promyse therfore pertayneth to thee nedes muste thou be saued excepte thou wyth Sathan say GOD is false and yet yf thou do so GOD is faythful and can not denye him selfe as thou shalt feele by hys plages in hell for so dishonoringe God to thinke that he is not true Wyll he be founde false now the matter hangeth not on thy worthynesse but it hangeth on Gods truth Clap hold on it and I warrante thee Christe is the propiciation of oure synnes yea for the synnes of the whole world Beleue this man I know thou beleuest it saye therefore in thy hearte styll Domine adauge mihi fidē lord increase my fayth Lord help my vnbelefe Blessed are they which see not by reason this geare but yet beleue Hope man past all hope as Abrahā dyd Roma iiij And thus muche for a taste of these promyses which are euerye where not only in the new testament but also in the olde Reade the last ende of Leuiticum xxvi The Prophete Esay from the .xl Chapt. in the .xxx. sayth he God tarrieth loking for thee to shewe the mercy reade the .ij. Regum xxiiij Psalm xxxiij Ioel. ij c. Howebeit yf thys geare wyll not serue yf yet thou fealeste no fayth no certayne perswasion of Gods loue then vnto praier and diligent consyderinge of the free and vniuersall promyses of the Gospell Thyrdely set before the those benefites which god hath to foregeuen thee and presently geueth thee Cōsyder how he hath made the a manne or a woman whiche myghte haue made the a tode a dogge And why did he this verely because he loued the trow est thou that yf he loued the whē thou wast not to make the such a one as he most graciouslye hath made y e wil he not troweste thou now loue the beinge his handye worke doeth he hate any thinge that he made is there vnablenes with him doth he loue for a day and so fare wel no forsoth he loueth to thende his mercye endureth for euer Say therfore with Iob Operimanuum tuarum porrige dexteram to the woorke of thy hand
muche wickednesse yet the Lorde shewed mercye vpon hym beyng in preson as his praier doth teach vs. Nabugodonozar thoughe for a time he bare gods anger yet at y e length he founde mercy The citie of Niniue also founde fauour with God as did manye other which I wil omit for tymes sake and wil bringe forth one or twoo out of the new testamēt that we maye se God the same God in y e new testament he was in tholde I myght tell you of manye yf I shoulde speake of y e Lunatike such as were possessed w t deuyls lame blinde domme deaf lepers c. but tyme wyll not suffice me one or two therfore shall serue Mary Magdalene hadde seuen deuylles but yet they were caste oute of hyr and of all others she was the fyrst that Christ appeared vnto after his resurrection Thomas would not beleue christes resurrection though manye tolde hym whiche had seene and felte hym by reason whereof a man myght haue thoughte that his synnes woulde haue cast him awaye except I shulde see fele sayeth he I wyl not beleue Ah wylfull Thomas I wyll not sayeth he but Christe appeared vnto hym and woulde not leese hym as he will not do thee good brother yf that with Thomas thou wylte kepe companie with the disciples as Thomas dydde Peter his falle was vgglie he accursed hym selfe if euer he knew Christe and that for feare of a gyrle and this not once but euen three dyuers tymes and that in the hearynge of Christe his maister but yet the thyrd time christ loked backe and cast on hym his eye of grace so that he went out and wept bitterly and after christes resurrection not only dydde the aungels wyll the wemen to tell Peter that Christ was risen but Christ hym self appeared vnto hym seuerallye suche a good Lorde is he The theefe hangynge on the crosse sayde but thus Lord whē thou comest into thy kyngedome remembre me and what aūswer had he This daye sayth Christe shalte thou be with me in paradyce What a comfort is this in that he is now the same Christe to thee and me and vs all yf we wyll runne vnto him For he is the same Christ to daye to morowe vntyll he come to iudgement Then in dede he wylbe in exorable but nowe is he moore ready to geue then thou to aske yf thou crys he heareth thee yea before thou crye Crye therfore be bolde man he is not parciall call sayth he and I wyll heare thee Aske and thou shalte haue seke and thou shalt fynd though not at the fyrst yet at the length yf he tarry a whyle it is but to trye thee Nam veniens ueniet et non tardabit He is commynge and wyl not be longe Thus haue you iiii meanes which you must vse to that tayning of fayth or certaine perswasiō of gods mercy towards you whiche is the second part of pennaunce namely prayer the fre vniuersall promises of Goddes grace the recordation of the benefites of god past and presente the exāples of gods mercy whiche although they myght suffice yet wyl I put one moo to them whiche alonelye of it selfe is full sufficiente I meane the death of the sonne of God Iesus Christe which yf thou set before the eyes of thy mynd it wyl confyrme thy plackarde for it is the great seale of Englande as they saye yea of all the worlde for the confyrmation of all patentes and perpetuities of the euerlastynge lyfe whervnto we are all called Yf I thoughte these whyche I haue before recited were not sufficient to confyrme your faith of gods loue towardes suche as do repente I woulde tarry longer herein But because both I haue bene longe and also I trust you haue some exercyse of conscience in this daylye or els you are to blame I wyll but touche and go Consider with youre selues what we are misers wretches and enemies to God Consider what God is euen he whiche hath al power maieste might glorye ryches c. perfectlye of hym selfe and neadeth nothyng but hath all thinges Consider what Christ is Concernyng his godhead coequall w t his father euen he by whō al thynges were made are ruled gouerned Concerninge his manhode the only dearlyng of his father in whom is all his ioye Nowe syr what a loue is this that this God whiche neadeth nothyng wold geue wholly his owne selfe to thee his ennemy wreakyng his wrath vpon hym selfe in this his sonne as a man maye saye to spare the to saue thee to wyn thee to bye thee to haue thee to enioye thee for euer Because thy synne had seperated the from hym to the ende y u myghteste come eftsones into his company agayne and therin remayne he hym selfe became as a man wolde saye a synner or rather synne it self euen a malediction or a curse that we synners we accursed by his sinne that by his oblation or offeringe for our synnes by hys curse might be delyuered from synne from malediction For by synne he destroyed synne killinge death sathan and synne by theyr owne weapons and that for thee me man if we cast it not awaye by vnbeleif Oh wonderful loue of God who euer harde of suche a loue The father of heauen for vs his ennemies to geue his owne deare sonne Iesus Christ and that not onely to be our brother to dwell amonge vs but also to the death of the crosse for vs Oh wōderful loue of Christ to vs all that was contēt and wylling to work this feate for vs Was there any loue lyke to this loue God in dede hathe commended his charitie and loue to vs herein that when we were very ennemyes vnto hym he woulde geue his own sonne for vs That we beyng men might become as you would saye gods God wold become man That we being mortall might become immortal the immortal God wold become mortal man That we earthlye wretches might be sitizens of heauen the Lorde of heauen woulde become as a man wolde say earthlye that we beynge accursed myght be blessed God wolde be accursed That we by our father Adam beyng brought oute of paradice into the puddel of al pain myght be redemed and brought into paradyce agayne god wold be our father and an Adam ther vnto That we hauyng nothing might haue all thinges God hauynge all thinges woulde haue nothyng That we being vessels and slaues to al euen to sathan y e fend myght be lordes of all and of Sathan the lorde of al would become a vassall and a slaue to vs all and in daunger of Sathan Oh loue incomprehensible who can otherwyse thinke nowe but yf the gratious good Lorde disdayned not to geue his owne Sonne his own hartes ioye for vs his very ennemies tofore we thought to begge any such thing at his hands ye tofore we were who I say can thinke otherwise but that with him he wil geue vs all good