Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	believe_v	church_n	remission_n	3,695	5	9.7921	5	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

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

of Christ for ●he forgiuenesse of our sinnes And thirdly a purpose to amend or conuersion to a new life The which third or last part can not be called properly a parte for it is but an effect of penance as towards the ende yee shall sée by Gods grace But least such as séeke for occasion to speake euill should haue any occasion though they tary not out the end of this Sermon I therefore deuide penance into the thrée foresayde partes of sorrowing for our sinne of good hope or trust of pardon ▪ and of a new life Thus you now sée ▪ what penance is a sorrowing for sinne a purpose to amend with a good hope or trust of pardon This penance not onely differeth from that which men commonly haue taken to bee penance in saying and dooing our enioyned Lady Psalters seuen Psalmes fastings Pilgrimages Almes déedes and such like thinges but all from that which the more learned haue declared to consist of thrée parts namely Contrition Confession and Satisfaction Contrition they call a iust and a ful sorrow for their sinne For this word iust and full is one of the differences betwéene contrition and attrition Confession they call a numbring of all their sinnes in the eare of their ghostly Father for as say they a Iudge cannot absolue without knowledge of the cause or matter so cannot the Priest or ghostly father absolue from other sinnes then those which he doth heare Satisfaction they call amends making vnto God for their sinnes by their vndue workes Opera indebita Workes more then they néed to doe as they tearme them ▪ This is their penaunce which they preach write and allow But how true this geare is how it agréeeth with Gods worde how it is to bee allowed taught preached and written let vs a little consider If a man repent not vntill hee haue a iust and full sorrowing for his sinnes dearely beloued when shall he repent For in as much as hell fire and the punishment of the deuils is a iust punishment for sinne In as much as in all sinne there is a contempt of God which is all goodnes and therefore there is a desert of all ylnesse alas who can beare or féele this iust sorrow this full sorrow for our sinnes this their contrition which they ●e so discerne from their attrition Shall ●ot man by this doctrine rather despaire ●hen come by repentance If a man repent ●ot vntil he haue made confession of all his sinnes in the eare of his ghostly father if ● man cannot haue absolution of his sinnes ●ntill his sinnes bee told by tale and num●er in the Priestes eare in that as Dauid sayth none can vnderstand much ●esse then vtter all his sinnes Delicta quis intelligit Who can vnderstand his sinnes In that Dauid of himselfe complayneth else where how that his sinnes are ouerflowed his head and as a heauy burthen doe oppresse him alasse shall not a man by this doctrine bee vtterly driuen from repentance Though they haue gone about something to make plaister for their sores of confession or attrition to asswage this geare bidding a man to hope well of his contrition though it bée not so full as is required and of his confession though h● haue not numbred all his sinnes if so be● that he doe so much as in him lyeth deerely beloued in that there is none but that herein he is guiltie for who doth as much as he may trow ye that this plaister is no like salte for sore eyes Yes vndoubtedly ▪ when they haue done all they can for the appeasing of consciences in these pointes this is the summe that we yet should hope well but yet so hope that we must stand in a mammering and doubting whether our sinnes be forgiuen For to beléeue Remissionem peccatorum that is To be certaine of forgiuenesse of sinnes as our Créede teacheth vs they count it a presumption O abomination and that not onely herein ▪ but in all their penance as they paint it As concerning satisfaction by their Opera indebita Vndue workes that is by such woorkes as they néed not to doe but of their owne voluntarinesse and wilfulnesse wilfulnesse in déede who séeeth not monsterous abomination blasphemy and euen open fighting against God For if satisfaction can bée done by man then Christ dyed in vaine for him that so satisfieth and so reigneth he in vaine so is he a Bishop a Priest in vaine Gods Law requireth loue to God with all our heart soule power might and strength to that there is nothing can be done to Godward which is not con●yned in this commaundement nothing can be done ouer and aboue this Againe Christ requireth to manwarde That wee should loue one another as hee loued vs ●nd trowe we that wee can doe any good ●ing to our neighbour ward which is not ●rein comprized Yea let them tell me when they do any ●hing so in the loue of God their neigh●our but that they had néede to crie Re●itte nobis debita nostra Forgiue vs our ●nnes So farre are we off from satisfying ●oth not Christ say When you haue done ●ll things that I haue commanded you say ●hat you bee but vnprofitable seruauntes Put nothing to my worde sayth God Yes ●oorkes of Supererogation yea super●bomination say they Whatsoeuer things ●re true sayth the Apostle S. Paul whatsoeuer things are honest whatsoeuer thinges ●re iust whatsoeuer things are pure what●oeuer things pertaine to loue whatsoe●er thinges are of good reporte if there be any vertue or if there be any prayse haue For to omit the testimonies I brought out of Iohn and Paul which the blinde cannot but sée I pray you remember the text out of Esai which euen now I rehearsed being spoken to such as were then the people of God and had bin a long time but yet were fallen into grieuous sinnes after their adoption into the number of Gods children It is for mine owne sake sayth God that I put away thy sinnes Where is your parting of the stake nowe If it bee for Gods owne sake if Christ bée the propitiation● then recant except you will become Idolaters making your works God and Christ Say as Dauid teacheth Not to vs Lorde not to vs but to thy name be the glory And it is to be noted that God doth cast in their téeth euen the sinne of their first father least they shoulde thinke that yet perchaunce for the righteousnesse goodnesse of their good fathers their sinnes might bée the sooner pardoned and so God accept their workes If they had taken Satisfaction for that which is done to the Congregation publiquely by some notable punishment as in the Primitiue Church was vsed to open offenders sparkles whereof and some traces yet remayne when such as haue sinned in adulterie goe about the Church with a Taper in their shirtes Or if they had made Satisfaction for restitution to manward of such goods as wrongfully are gotten the which

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

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

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

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