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A fruitfull Sermon of Repentance, made by the constant Martyr of Christ, Master Iohn Bradford. 1553.
A fruitful Sermon of Repentance, made by the constant Martyr of christ, Master John Bradford. 1553.
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THe life wee haue at this present, is the gift of God, in whome wee liue, mooue,THe life we have At this present, is the gift of God, in whom we live, move,
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and are, and therefore hee is called Iehoua. For the which life, as we should be thankefull,
and Are, and Therefore he is called Iehoua. For the which life, as we should be thankful,
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so we may not in any wise vse it after our owne fantasie, but to the ende for the which it is giuen and lent vs, that is:
so we may not in any wise use it After our own fantasy, but to the end for the which it is given and lent us, that is:
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to the setting forth of Gods prayse and glory, by repentance, conuersion, and obedience, to his good will and holy lawes, whereunto his long suffering doeth, (as it were) euen drawe vs,
to the setting forth of God's praise and glory, by Repentance, conversion, and Obedience, to his good will and holy laws, whereunto his long suffering doth, (as it were) even draw us,
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if our heartes by impenitencie were not hardened.
if our hearts by impenitency were not hardened.
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And therefore our life in the scripture is called a walking, for that as the body dayly draweth more and more néere his ende, that is the earth:
And Therefore our life in the scripture is called a walking, for that as the body daily draws more and more near his end, that is the earth:
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euen so our soule draweth dayly more and more néere vnto death, that is, saluation, or damnation, heauen or hell.
even so our soul draws daily more and more near unto death, that is, salvation, or damnation, heaven or hell.
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Of which thing, in that we are most carelesse, and very fooles, (for we alas, are the same to day, wee were yesterday,
Of which thing, in that we Are most careless, and very Fools, (for we alas, Are the same to day, we were yesterday,
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and not better or néerer to God, but rather néerer to hell, Sathan, & perdition, béeing couetous, idle, carnall, secure, negligent, proude, &c.) I thinke my labour cannot bée better bestowed,
and not better or nearer to God, but rather nearer to hell, Sathan, & perdition, being covetous, idle, carnal, secure, negligent, proud, etc.) I think my labour cannot been better bestowed,
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then with the Baptist, Christ Iesus, & his Apostles, to harpe on this string, which of all other is most necessarie,
then with the Baptist, christ Iesus, & his Apostles, to harp on this string, which of all other is most necessary,
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and that in these dayes most specially.
and that in these days most specially.
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What string is that, sayth one? Forsooth, brother, the string of Repentance, the which Christ our Sauiour did vse,
What string is that, say one? Forsooth, brother, the string of Repentance, the which christ our Saviour did use,
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first in his Ministerie, & as his Minister at this present I will vse vnto you all:
First in his Ministry, & as his Minister At this present I will use unto you all:
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Repent, for the kingdome of heauen is at hand. repent, for the Kingdom of heaven is At hand.
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This sentence thus pronounced, & preached by our Sauiour Iesus Christ, as it doth commaund vs to repent,
This sentence thus pronounced, & preached by our Saviour Iesus christ, as it does command us to Repent,
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so to the dooing of the same, it sheweth vs a sufficient cause to stirre vs vp thereunto,
so to the doing of the same, it shows us a sufficient cause to stir us up thereunto,
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namely for that, The kingdome of heauen (which is a kingdome of all ioy, peace, riches, power and pleasure) is at hand, to all such as doe so, that is, as doe repent:
namely for that, The Kingdom of heaven (which is a Kingdom of all joy, peace, riches, power and pleasure) is At hand, to all such as do so, that is, as do Repent:
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So that the meaning hereof is, as though our Sauiour might thus speake presently:
So that the meaning hereof is, as though our Saviour might thus speak presently:
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Syrs, for that I sée you all walking the wrong way, euen to Sathan, and vnto hell fire, by following the kingdome of Sathan, which now is coloured vnder the vaine pleasures of this life,
Sirs, for that I see you all walking the wrong Way, even to Sathan, and unto hell fire, by following the Kingdom of Sathan, which now is coloured under the vain pleasures of this life,
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and foolishnesse of the flesh most subtilly, to your vtter vndooing & destruction: beholde, and marke well what I say vnto you:
and foolishness of the Flesh most subtly, to your utter undoing & destruction: behold, and mark well what I say unto you:
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The kingdome of heauen, that is, an other manner of ioy and felicitie, honour, and riches, power and pleasure,The Kingdom of heaven, that is, an other manner of joy and felicity, honour, and riches, power and pleasure,
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then you now perceiue, or enioy, is euen at hand, and at your backes, as if you will turne againe, that is, Repent you, you shal most truely and pleasantly féele, sée, and inherite.
then you now perceive, or enjoy, is even At hand, and At your backs, as if you will turn again, that is, repent you, you shall most truly and pleasantly feel, see, and inherit.
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Turne againe therefore, I say, that is, Repent, for this ioy I speake of, euen, The kingdome of Heauen is at hand.
Turn again Therefore, I say, that is, repent, for this joy I speak of, even, The Kingdom of Heaven is At hand.
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Héere we may note, first the corruption of our nature, in that to this commaundement, Repent you, he addeth a cause, For the kingdome of Heauen is at hand :
Here we may note, First the corruption of our nature, in that to this Commandment, repent you, he adds a cause, For the Kingdom of Heaven is At hand:
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For by reason of the corruption & sturdines of our nature, God vnto al his cōmaundements.
For by reason of the corruption & sturdiness of our nature, God unto all his Commandments.
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commonly eyther addeth some promise to prouoke vs to obedience, or else some such sufficient cause,
commonly either adds Some promise to provoke us to Obedience, or Else Some such sufficient cause,
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as cannot but tickle vs vp to hearty labouring for ye doing of ye same: as here to the commandement of doing penance, he addeth this Aetimologe or cause, saying:
as cannot but tickle us up to hearty labouring for you doing of the same: as Here to the Commandment of doing penance, he adds this Etymologer or cause, saying:
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For the kingdō of heauen is at hand. Againe, in that hée ioyneth to the commaundement the cause, saying:For the Kingdom of heaven is At hand. Again, in that he Joineth to the Commandment the cause, saying:
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For the kingdome of heauen is at hand. For the Kingdom of heaven is At hand.
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We may learne that of the kingdome of heauen, none (to whom the ministerie of preaching doth appertaine) can be partaker,
We may Learn that of the Kingdom of heaven, none (to whom the Ministry of preaching does appertain) can be partaker,
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but such as repent and doe penaunce.
but such as Repent and do penance.
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Therefore déerely beloued, if you regard the kingdome of heauen, in that you cannot enter therein, except you repent:
Therefore dearly Beloved, if you regard the Kingdom of heaven, in that you cannot enter therein, except you Repent:
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I beseech you all of euery estate, as you would your owne weale, to repent and doe penaunce.
I beseech you all of every estate, as you would your own weal, to Repent and do penance.
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The which thing that ye may doe, I will doe my best now, to helpe you by Gods grace.
The which thing that you may do, I will do my best now, to help you by God's grace.
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But first, because wee cannot well tell what repentance is, through ignoraunce, and for lacke of knowledge, and false teaching:
But First, Because we cannot well tell what Repentance is, through ignorance, and for lack of knowledge, and false teaching:
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I will (to begin with all) shew you what repentance is.
I will (to begin with all) show you what Repentance is.
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Repentance, or penance is no English woorde, but wée borrow it of the Latinists, to whom penance is a forethinking in English, in Greeke, a béeing wise afterwards, in Hebrew, a conuersion or turning, the which conuersion or turning, in that it cannot be true & hearty,
Repentance, or penance is no English word, but we borrow it of the Latinists, to whom penance is a forthinking in English, in Greek, a being wise afterwards, in Hebrew, a conversion or turning, the which conversion or turning, in that it cannot be true & hearty,
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vnto God especially, without some good hope or trust of pardon, for that which is already done and past:
unto God especially, without Some good hope or trust of pardon, for that which is already done and passed:
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I may well in this sort define it, namely, that penance is a sorrowing or forethinking of our sinnes •ast,
I may well in this sort define it, namely, that penance is a sorrowing or forthinking of our Sins •ast,
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an earnest purpose to amend, or turning to God with a trust of pardon. This definition may bee deuided into three partes:
an earnest purpose to amend, or turning to God with a trust of pardon. This definition may be divided into three parts:
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First, a sorrowing for our •innes:
First, a sorrowing for our •innes:
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Secondly, a trust of pardon, which otherwise may bée called, a perswasion of Gods mercie by the merites of Christ,
Secondly, a trust of pardon, which otherwise may been called, a persuasion of God's mercy by the merits of christ,
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for •he forgiuenesse of our sinnes: And thirdly, a purpose to amend, or conuersion to a new life.
for •he forgiveness of our Sins: And Thirdly, a purpose to amend, or conversion to a new life.
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The which third or last part, can not be called properly a parte, for it is but an effect of penance,
The which third or last part, can not be called properly a part, for it is but an Effect of penance,
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as towards the ende yee shall sée by Gods grace.
as towards the end ye shall see by God's grace.
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But least such as séeke for occasion to speake euill, should haue any occasion though they tary not out the end of this Sermon:
But least such as seek for occasion to speak evil, should have any occasion though they tarry not out the end of this Sermon:
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I therefore deuide penance into the thrée foresayde partes:
I Therefore divide penance into the thrée foresaid parts:
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of sorrowing for our sinne, of good hope or trust of pardon ▪ and of a new life.
of sorrowing for our sin, of good hope or trust of pardon ▪ and of a new life.
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Thus you now sée ▪ what penance is:
Thus you now see ▪ what penance is:
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a sorrowing for sinne, a purpose to amend, with a good hope or trust of pardon.
a sorrowing for sin, a purpose to amend, with a good hope or trust of pardon.
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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,
This penance not only differeth from that which men commonly have taken to be penance, in saying and doing our enjoined Lady Psalters, seuen Psalms, Fastings, Pilgrimages, Alms Deeds,
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and such like thinges, but all from that which the more learned haue declared, to consist of thrée parts, namely, Contrition, Confession, and Satisfaction.
and such like things, but all from that which the more learned have declared, to consist of thrée parts, namely, Contrition, Confessi, and Satisfaction.
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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.
Contrition, they call a just and a full sorrow for their sin. For this word, just and full, is one of the differences, between contrition and attrition.
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Confession, they call a numbring of all their sinnes in the eare of their ghostly Father:
Confessi, they call a numbering of all their Sins in the ear of their ghostly Father:
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for as (say they) a Iudge cannot absolue without knowledge of the cause or matter,
for as (say they) a Judge cannot absolve without knowledge of the cause or matter,
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so cannot the Priest or ghostly father absolue from other sinnes, then those which he doth heare.
so cannot the Priest or ghostly father absolve from other Sins, then those which he does hear.
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Satisfaction, they call amends making vnto God for their sinnes, by their vndue workes, Opera indebita, Workes more then they néed to doe,
Satisfaction, they call amends making unto God for their Sins, by their undue works, Opera Indebita, Works more then they need to do,
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as they tearme them ▪ This is their penaunce which they preach, write, and allow.
as they term them ▪ This is their penance which they preach, write, and allow.
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But how true this geare is, how it agréeeth with Gods worde, how it is to bee allowed, taught, preached,
But how true this gear is, how it agreeth with God's word, how it is to be allowed, taught, preached,
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and written, let vs a little consider.
and written, let us a little Consider.
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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,
If a man Repent not, until he have a just and full sorrowing for his Sins (dearly Beloved) when shall he Repent? For in as much as hell fire,
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and the punishment of the deuils, is a iust punishment for sinne:
and the punishment of the Devils, is a just punishment for sin:
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In as much as in all sinne, there is a contempt of God, which is all goodnes,
In as much as in all sin, there is a contempt of God, which is all Goodness,
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and therefore there is a desert of all ylnesse:
and Therefore there is a desert of all ylnesse:
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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:
alas, who can bear or feel this just sorrow, this full sorrow for our Sins, this their contrition, which they •e so discern from their attrition? Shall •ot man by this Doctrine, rather despair, •hen come by Repentance? If a man Repent •ot until he have made Confessi of all his Sins in the ear of his ghostly father:
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if • man cannot haue absolution of his sinnes •ntill his sinnes bee told by tale and num•er in the Priestes eare (in that,
if • man cannot have absolution of his Sins •ntill his Sins be told by tale and num•er in the Priests ear (in that,
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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,
as David say) none can understand, much •esse then utter all his Sins, Delicta quis intelligit? Who can understand his Sins? In that David of himself Complaineth Else where,
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how that his sinnes are ouerflowed his head, and as a heauy burthen doe oppresse him,
how that his Sins Are overflowed his head, and as a heavy burden do oppress him,
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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,
alas, shall not a man by this Doctrine, be utterly driven from Repentance? Though they have gone about, something to make plaster for their sores of Confessi or attrition, to assuage this gear, bidding a man to hope well of his contrition,
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though it bée not so full as is required, and of his confession, though h• haue not numbred all his sinnes,
though it been not so full as is required, and of his Confessi, though h• have not numbered all his Sins,
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if so be• that he doe so much as in him lyeth:
if so be• that he do so much as in him lies:
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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,
dearly Beloved, in that there is none, but that herein he is guilty (for who does as much as he may) trow you that this plaster is no like salt for soar eyes? Yes undoubtedly ▪ when they have done all they can,
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for the appeasing of consciences in these pointes, this is the summe, that we yet should hope well,
for the appeasing of Consciences in these points, this is the sum, that we yet should hope well,
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but yet so hope, that we must stand in a mammering and doubting, whether our sinnes be forgiuen.
but yet so hope, that we must stand in a mammering and doubting, whither our Sins be forgiven.
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For to beléeue, Remissionem peccatorum, that is:
For to believe, Remissionem peccatorum, that is:
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To be certaine of forgiuenesse of sinnes, as our Créede teacheth vs, they count it a presumption.
To be certain of forgiveness of Sins, as our Creed Teaches us, they count it a presumption.
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O abomination, and that not onely herein ▪ but in all their penance, as they paint it.
O abomination, and that not only herein ▪ but in all their penance, as they paint it.
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As concerning satisfaction by their Opera indebita, Vndue workes, that is:
As Concerning satisfaction by their Opera Indebita, Undue works, that is:
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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,
by such works as they need not to do, but of their own voluntariness and wilfulness (wilfulness in deed) who seeth not monstrous abomination, blasphemy,
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and euen open fighting against God? For if satisfaction can bée done by man,
and even open fighting against God? For if satisfaction can been done by man,
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then Christ dyed in vaine, for him that so satisfieth, and so reigneth he in vaine,
then christ died in vain, for him that so Satisfieth, and so Reigneth he in vain,
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so is he a Bishop & a Priest in vaine. Gods Law requireth loue to God with all our heart, soule, power, might and strength:
so is he a Bishop & a Priest in vain. God's Law requires love to God with all our heart, soul, power, might and strength:
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to that there is nothing can be done to Godward, which is not con•yned in this commaundement:
to that there is nothing can be done to Godward, which is not con•yned in this Commandment:
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nothing can be done, ouer and aboue this. Againe, Christ requireth to manwarde, That wee should loue one another, as hee loued vs:
nothing can be done, over and above this. Again, christ requires to manwarde, That we should love one Another, as he loved us:
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•nd trowe we, that wee can doe any good •ing to our neighbour ward, which is not •rein comprized?
•nd trow we, that we can do any good •ing to our neighbour ward, which is not •rein comprised?
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Yea, let them tell me, when they do any •hing so in the loue of God,
Yea, let them tell me, when they do any •hing so in the love of God,
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& 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:
& their neigh•our, but that they had need to cry: Re•itte nobis Debita nostra, Forgive us our •nnes. So Far Are we off from satisfying. •oth not christ say:
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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. When you have done •ll things that I have commanded you, say, •hat you be but unprofitable Servants? Put nothing to my word, say God.
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Yes, •oorkes of Supererogation, (yea, super•bomination) say they.
Yes, •oorkes of Supererogation, (yea, super•bomination) say they.
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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, Whatsoever things •re true (say the Apostle S. Paul) whatsoever things Are honest, whatsoever things •re just, whatsoever things Are pure, what•oeuer things pertain to love, whatsoe•er things Are of good report,
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if there be any vertue, or if there be any prayse: haue if there be any virtue, or if there be any praise: have
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<2^PAGES^MISSING> For to omit the testimonies I brought out of Iohn and Paul, which the blinde cannot but sée:
<2^PAGES^MISSING> For to omit the testimonies I brought out of John and Paul, which the blind cannot but see:
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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,
I pray you Remember the text out of Isaiah, which even now I rehearsed, being spoken to such as were then the people of God,
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and had bin a long time, but yet were fallen into grieuous sinnes, after their adoption into the number of Gods children.
and had been a long time, but yet were fallen into grievous Sins, After their adoption into the number of God's children.
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It is for mine owne sake (sayth God) that I put away thy sinnes. It is for mine own sake (say God) that I put away thy Sins.
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Where is your parting of the stake nowe? If it bee for Gods owne sake,
Where is your parting of the stake now? If it be for God's own sake,
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if Christ bée the propitiation• then recant, except you will become Idolaters, making your works God and Christ. Say as Dauid teacheth:
if christ been the propitiation• then recant, except you will become Idolaters, making your works God and christ. Say as David Teaches:
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Not to vs Lorde, not to vs, but to thy name be the glory. Not to us Lord, not to us, but to thy name be the glory.
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And it is to be noted, that God doth cast in their téeth, euen the sinne of their first father,
And it is to be noted, that God does cast in their tooth, even the sin of their First father,
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least they shoulde thinke that yet perchaunce, for the righteousnesse & goodnesse of their good fathers, their sinnes might bée the sooner pardoned,
lest they should think that yet perchance, for the righteousness & Goodness of their good Father's, their Sins might been the sooner pardoned,
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and so God accept their workes.
and so God accept their works.
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If they had taken Satisfaction, for that which is done to the Congregation publiquely, by some notable punishment,
If they had taken Satisfaction, for that which is done to the Congregation publicly, by Some notable punishment,
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as in the Primitiue Church, was vsed to open offenders, sparkles whereof, and some traces yet remayne,
as in the Primitive Church, was used to open offenders, sparkles whereof, and Some traces yet remain,
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when such as haue sinned in adulterie, goe about the Church with a Taper in their shirtes:
when such as have sinned in adultery, go about the Church with a Taper in their shirts:
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Or if they had made Satisfaction for restitution to manward, of such goods as wrongfully are gotten, the which true penance cannot bée without:
Or if they had made Satisfaction for restitution to manward, of such goods as wrongfully Are got, the which true penance cannot been without:
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Or if by Satisfaction, they had meant a new life, to make amendes to the Congregation thereby,
Or if by Satisfaction, they had meant a new life, to make amends to the Congregation thereby,
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as by their euill life they did offend the Congregation, in which sence the Apostle séemeth to take that which he writeth in 2. Corin. 7. where the old Interpreter calleth Apologian, Satisfaction, which rather signifieth a defence or answering againe.
as by their evil life they did offend the Congregation, in which sense the Apostle Seemeth to take that which he Writeth in 2. Corin. 7. where the old Interpreter calls Apologian, Satisfaction, which rather signifies a defence or answering again.
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If I say, they had takē Satisfaction any of these wayes, then they had done well,
If I say, they had taken Satisfaction any of these ways, then they had done well,
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so that the Satisfaction to God had béene left all onely to Christ.
so that the Satisfaction to God had been left all only to christ.
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Againe, if they had made Confession, eyther for that which is to God priuately, eyther for that which is to the Congregation publiquely, eyther for that which is a frée consultation with some one learned in Gods booke,
Again, if they had made Confessi, either for that which is to God privately, either for that which is to the Congregation publicly, either for that which is a free consultation with Some one learned in God's book,
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and appointed thereunto, as first it was vsed, and I wish were now vsed amongst vs, either for ye which is a reconciliation of one to another, it had béene some thing:
and appointed thereunto, as First it was used, and I wish were now used among us, either for you which is a reconciliation of one to Another, it had been Some thing:
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yea, if they had made it for faith, because it is a true demonstration of faith:
yea, if they had made it for faith, Because it is a true demonstration of faith:
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as in Paul we may sée, when hée calleth Christ the Captaine of our Confession, that is, of our faith (and so Confessors were called in the Primitiue Church) such as manfully did witnes their faith with the peril of their liues: as in Paul we may see, when he calls christ the Captain of our Confessi, that is, of our faith (and so Confessors were called in the Primitive Church) such as manfully did witness their faith with the peril of their lives:
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if, I say, they had taken it thus, then had they done right well.
if, I say, they had taken it thus, then had they done right well.
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And so Contrition, if they had left out their subtill distinction, betwéene it and attrition, by this word iust or full, making it a heartie sorrow for their sinnes,
And so Contrition, if they had left out their subtle distinction, between it and attrition, by this word just or full, making it a hearty sorrow for their Sins,
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then wée would neuer haue cryed out against them therefore.
then we would never have cried out against them Therefore.
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For we say, penance hath thrée parts, Contrition, if you vnderstand it for a hearty sorrowing for sinne, Confession,
For we say, penance hath thrée parts, Contrition, if you understand it for a hearty sorrowing for sin, Confessi,
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if you vnderstand it for faith, of frée pardon in Gods mercie, by Iesus Christ,
if you understand it for faith, of free pardon in God's mercy, by Iesus christ,
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and Satisfaction, if you vnderstand it not to Godwards (for that onely to Christ must be left alone) but to manward in restitution of goods wr•ngfully or fraudulently gotten, of name hindred by our slaunders, and in newnesse of life:
and Satisfaction, if you understand it not to Godwards (for that only to christ must be left alone) but to manward in restitution of goods wr•ngfully or fraudulently got, of name hindered by our slanders, and in newness of life:
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although, as I sayd before, and anon will shew more plainely by Gods grace, that this last is no part of penance in déed,
although, as I said before, and anon will show more plainly by God's grace, that this last is no part of penance in deed,
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but a playne effect or fruit of true penanes.
but a plain Effect or fruit of true penanes.
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I might héere bring in examples of their penance, how perilous it is to bee embraced:
I might Here bring in Examples of their penance, how perilous it is to be embraced:
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but let the example of their graund Sire Iudas serue, in whome we sée all the parts of their penance,
but let the Exampl of their grand Sire Iudas serve, in whom we see all the parts of their penance,
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as they describe it, and yet notwithstanding hee was damned. He was sorie enough, as the effect shewed:
as they describe it, and yet notwithstanding he was damned. He was sorry enough, as the Effect showed:
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hee had their contrition fully, out of the which he confessed his fault, saying: I haue betrayed innocent blood:
he had their contrition Fully, out of the which he confessed his fault, saying: I have betrayed innocent blood:
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and thereunto hée made satisfaction, restoring the money hee had receyued.
and thereunto he made satisfaction, restoring the money he had received.
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But yet all was but lost, hée hanged vp himselfe, his bowels burst out, and he remaineth a child of perdition for euer.
But yet all was but lost, he hanged up himself, his bowels burst out, and he remains a child of perdition for ever.
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I would wish that this example of Iudas, in whom yée sée the parts of their penance, contrition, confession,
I would wish that this Exampl of Iudas, in whom the see the parts of their penance, contrition, Confessi,
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and satisfaction, would mooue them to penance, and to describe it a little better, making hope or trust of Gods frée mercie a piece thereof,
and satisfaction, would move them to penance, and to describe it a little better, making hope or trust of God's free mercy a piece thereof,
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or else with Iudas they will marre all.
or Else with Iudas they will mar all.
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Perchance these words, contrition, confession, and satisfaction, were vsed as I haue expounded them at the first.
Perchance these words, contrition, Confessi, and satisfaction, were used as I have expounded them At the First.
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But in that wee sée so much daunger and hurt by vsing them without expositions, eyther let vs ioyne to them open expositions alwayes,
But in that we see so much danger and hurt by using them without expositions, either let us join to them open expositions always,
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or else let vs not vse them at all, but say as I write, that penance is a hearty sorrow for our sinnes, a good hope or trust of pardon through Christ, which is not without an earnest purpose to amend, or a new life.
or Else let us not use them At all, but say as I write, that penance is a hearty sorrow for our Sins, a good hope or trust of pardon through christ, which is not without an earnest purpose to amend, or a new life.
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This penance is the thing, whereto all the Scripture calleth vs. This penance doe I now call you all vnto:
This penance is the thing, whereto all the Scripture calls us This penance do I now call you all unto:
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this must bée continually in vs, and not for a Lent season, as we haue thought:
this must been continually in us, and not for a Lent season, as we have Thought:
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this must increase dayly more and more in vs: without this we cannot be saued.
this must increase daily more and more in us: without this we cannot be saved.
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Search therefore your heartes all, all swearers, blasphemers, lyers, flatterers, baudy, or idle talkers, iesters, bribers, couetous persons, drunkardes, gluttons, whoremongers, théeues, murtherers, slanderers, idle liuers, negligent in their vocation, &c. All such,
Search Therefore your hearts all, all swearers, blasphemers, liars, Flatterers, Bawdy, or idle talkers, jesters, bribers, covetous Persons, drunkards, gluttons, whoremongers, thieves, murderers, slanderers, idle livers, negligent in their vocation, etc. All such,
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and all other as lament not their sinnes, as hope not in Gods mercie for pardon,
and all other as lament not their Sins, as hope not in God's mercy for pardon,
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and purpose not heartily to amend, to leaue their swearing, drunkennes, whoredome, couetousnesse, idlenes, &c. All such, I say, shall not or cannot enter into Gods kingdome,
and purpose not heartily to amend, to leave their swearing, Drunkenness, whoredom, covetousness, idleness, etc. All such, I say, shall not or cannot enter into God's Kingdom,
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but hell fire is prepared for them, wéeping, and gnashing of téeth:
but hell fire is prepared for them, weeping, and gnashing of tooth:
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whereunto, alas, I feare me, very many will néeds goe, in that very many will be as they haue bin, let vs euen to the wearing of our tongue to the stumpes, preach and pray neuer so much to the contrary,
whereunto, alas, I Fear me, very many will needs go, in that very many will be as they have been, let us even to the wearing of our tongue to the stumps, preach and pray never so much to the contrary,
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and that euen in ye bowels of Iesus Christ:
and that even in you bowels of Iesus christ:
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as now I beseech you all, all, all, and euery mothers child, to repent and lament your sinne, to trust in Gods mercie, and to amend your liues.
as now I beseech you all, all, all, and every mother's child, to Repent and lament your sin, to trust in God's mercy, and to amend your lives.
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Now me thinks, ye are somewhat astonied: whereby I gather, that presently you desire this Repentance, that is:
Now me thinks, you Are somewhat astonished: whereby I gather, that presently you desire this Repentance, that is:
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this sorrow, good hope, and newnesse of life.
this sorrow, good hope, and newness of life.
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The which that you may the rather attaine, and get to your comforts, as I haue gone about to be a meane to stirre vp in you (by Gods grace) this desire of Repentance,
The which that you may the rather attain, and get to your comforts, as I have gone about to be a mean to stir up in you (by God's grace) this desire of Repentance,
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so through the same grace of God, will I goe about now to shew you, how you may haue your desire in this behalfe.
so through the same grace of God, will I go about now to show you, how you may have your desire in this behalf.
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And first, concerning this part, namely, sorrow for your sinnes, and hearty lamenting of the same:
And First, Concerning this part, namely, sorrow for your Sins, and hearty lamenting of the same:
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For this, if you desire the hauing of it, you must beware, that you thinke not, that of your selues,
For this, if you desire the having of it, you must beware, that you think not, that of your selves,
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or of your owne frée will, by any means you can get it.
or of your own free will, by any means you can get it.
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You may easily deceiue your selues, and mocke your selues, thinking more of your selues then is séemely.
You may Easily deceive your selves, and mock your selves, thinking more of your selves then is seemly.
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All good things, and not péeces of good things, but all good things, sayth Saint Iames, come from God the Father of light.
All good things, and not Pieces of good things, but all good things, say Saint James, come from God the Father of Light.
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If therefore penance be good (as it is good) then the parts of it be good.
If Therefore penance be good (as it is good) then the parts of it be good.
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From God therefore do they come, and not of our frée will. From God Therefore do they come, and not of our free will.
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It is the Lord that mortifieth, that bringeth downe, that humbleth, saith the Scripture in sundry places:
It is the Lord that mortifieth, that brings down, that Humbleth, Says the Scripture in sundry places:
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After thou haddest stricken my thigh (saith Ieremie) I was ashamed. Loe, he sayth, After thou haddest stricken me: After thou Hadst stricken my thigh (Says Ieremie) I was ashamed. Lo, he say, After thou Hadst stricken me:
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& therefore prayeth hee, euen in the last words almost, hée writeth: Turne vs, O Lord, and we shall be turned.
& Therefore Prayeth he, even in the last words almost, he Writeth: Turn us, Oh Lord, and we shall be turned.
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The which thing Dauid vseth very often. The which thing David uses very often.
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Wherefore first of all, if thou wouldest haue this part of penance, as for the whole, because it is Gods gift,
Wherefore First of all, if thou Wouldst have this part of penance, as for the Whole, Because it is God's gift,
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so for this part goe thou vnto God, & make some little prayer, as thou canst,
so for this part go thou unto God, & make Some little prayer, as thou Canst,
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vnto his mercy, for the same, in this or like sort.
unto his mercy, for the same, in this or like sort.
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Merciful Father of our Sauiour Iesus Christ, because I haue sinned & done wickedly, and through thy goodnesse haue receyued a desire of Repentance, whereto this thy long sufferance doth draw my hard heart, I beséech thée for thy mercies sake in Christ, to worke the same Repentance in me,
Merciful Father of our Saviour Iesus christ, Because I have sinned & done wickedly, and through thy Goodness have received a desire of Repentance, whereto this thy long sufferance does draw my hard heart, I beseech thee for thy Mercies sake in christ, to work the same Repentance in me,
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and by thy spirite, power, and grace so to humble, mortifie, and feare my conscience for my sinnes to saluation, that in thy good time thou mayst comfort and quicken me againe, through Iesus Christ thy déerely beloued Sonne. Amen.
and by thy Spirit, power, and grace so to humble, mortify, and Fear my conscience for my Sins to salvation, that in thy good time thou Mayest Comfort and quicken me again, through Iesus christ thy dearly Beloved Son. Amen.
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After this sort, I say, or otherwise, as thou thinkest good, if thou wilt haue this first part, Contrition,
After this sort, I say, or otherwise, as thou Thinkest good, if thou wilt have this First part, Contrition,
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or sorrow for thy sins, do thou beg it of God through Christ.
or sorrow for thy Sins, do thou beg it of God through christ.
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And when thou hast asked it, as I haue laboured to driue thée frō trusting in thy selfe,
And when thou hast asked it, as I have laboured to driven thee from trusting in thy self,
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so now I go about to moue thée from flattering of thy selfe, from sluggishnes & negligence, to be diligent to vse these meanes following.
so now I go about to move thee from flattering of thy self, from sluggishness & negligence, to be diligent to use these means following.
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Vnto prayer, which I would thou shouldest first vse as thou canst: secondly, get thée Gods Law as a glasse to toot in:
Unto prayer, which I would thou Shouldst First use as thou Canst: secondly, get thee God's Law as a glass to toot in:
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for in it, and by it, commeth the true knowledge of sinne, without which knowledge, there can be no sorrow.
for in it, and by it, comes the true knowledge of sin, without which knowledge, there can be no sorrow.
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For how can a man sorrow for his sins, which knoweth not his sinnes? As when a man is sicke, the first step to health, is to know his sicknesse:
For how can a man sorrow for his Sins, which Knoweth not his Sins? As when a man is sick, the First step to health, is to know his sickness:
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euen so to saluation, the first step, is to know thy damnation due for thy sinnes.
even so to salvation, the First step, is to know thy damnation due for thy Sins.
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The Law of God therefore must be gotten and well tooted in:
The Law of God Therefore must be got and well tooted in:
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that is, we must looke in it spiritually, & not corporally, or carnally, as the outward word or letter dooth declare and vtter:
that is, we must look in it spiritually, & not corporally, or carnally, as the outward word or Letter doth declare and utter:
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and so our Sauiour teacheth vs in Matthew, expounding the sixte and seuenth commandements, not onely after the outward déede,
and so our Saviour Teaches us in Matthew, expounding the sixte and Seventh Commandments, not only After the outward deed,
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but also after the heart, making the•e the anger of the heart, a kind of murther, lusting after an other mans wife, a kind of adulterie.
but also After the heart, making the•e the anger of the heart, a kind of murder, lusting After an other men wife, a kind of adultery.
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And this is one of the differences betwéene Gods Law and mans law, that of this (mans law I meane) I am not contemnable,
And this is one of the differences between God's Law and men law, that of this (men law I mean) I am not contemnable,
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so long as I obserue outwardly the same.
so long as I observe outwardly the same.
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But Gods Law goeth to the roof and to the heart, condemning mee for the inward motion,
But God's Law Goes to the roof and to the heart, condemning me for the inward motion,
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although outwardly I liue most holily. As for example:
although outwardly I live most holily. As for Exampl:
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If I kill no man, though in my heart I hate, mans law condemneth mee not: but otherwise doth Gods law.
If I kill no man, though in my heart I hate, men law Condemneth me not: but otherwise does God's law.
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And why? for it seeeth the fountaine whence the euil doth spring. If hatred were taken out of the heart, then loftinesse in looks, detraction in tongue,
And why? for it seeth the fountain whence the evil does spring. If hatred were taken out of the heart, then loftiness in looks, detraction in tongue,
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and murther by hand, could neuer ensue.
and murder by hand, could never ensue.
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If lusting were out of the heart, curiositie in countenance, wantonnesse in words, baudy boldnesse in body would not appeare.
If lusting were out of the heart, curiosity in countenance, wantonness in words, Bawdy boldness in body would not appear.
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In that therefore this outward euill springs out of the inward corruption:
In that Therefore this outward evil springs out of the inward corruption:
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séeing Gods Law also is a Law of libertie, as saith saint Iames: and spirituall, as saith •aint Paul :
seeing God's Law also is a Law of liberty, as Says saint James: and spiritual, as Says •aint Paul:
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perfectly and spiritually it is to •e vnderstood, if we will truely come to the •nowledge of our sinnes.
perfectly and spiritually it is to •e understood, if we will truly come to the •nowledge of our Sins.
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For of this •nward corruption, reason knoweth but •ittle or nothing.
For of this •nward corruption, reason Knoweth but •ittle or nothing.
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I had not knowen (saith Paul ) that lusting (which to reason, and •o them which are guided onely by reason, •s thought but a trifle:) I had not knowen (sayth he) this lusting to haue béene sinne, •f the Law had not sayd, Non concupisces, Thou shalt not lust.
I had not known (Says Paul) that lusting (which to reason, and •o them which Are guided only by reason, •s Thought but a trifle:) I had not known (say he) this lusting to have been sin, •f the Law had not said, Non Concupiscence, Thou shalt not lust.
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To the knowledge therefore of our sinne (without which we cannot repent, or bée sorte for our sinne,) let vs secondly get vs Gods Law,
To the knowledge Therefore of our sin (without which we cannot Repent, or been sort for our sin,) let us secondly get us God's Law,
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as a glasse to toote in: and that not onely literally, outwardly, or partly, but also spiritually, inwardly, & throughly.
as a glass to toot in: and that not only literally, outwardly, or partly, but also spiritually, inwardly, & thoroughly.
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Let vs consider the heart, and so shall we sée the foule spots we are stained withall, at least inwardly, whereby we the rather may bee moued to hearty sorrow and sighing.
Let us Consider the heart, and so shall we see the foul spots we Are stained withal, At least inwardly, whereby we the rather may be moved to hearty sorrow and sighing.
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For as Saint Austine sayth, it is a glasse which feareth no body, but euen looke what a one thou art, so it painteth thée out.
For as Saint Augustine say, it is a glass which fears no body, but even look what a one thou art, so it painteth thee out.
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In the Law wee sée it is a foule spotte, not to loue the Lord our God, with all (I say) our heart, soule, power, might and strength, and that continually.
In the Law we see it is a foul spot, not to love the Lord our God, with all (I say) our heart, soul, power, might and strength, and that continually.
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In the Law it is a foule spot, not onely to make to our selues any grauen Image or similitude, to bowe thereto, &c. but also no• to frame our selues wholy after the Image whereto we are made, not to bowe to it, to worship it.
In the Law it is a foul spot, not only to make to our selves any graven Image or similitude, to bow thereto, etc. but also no• to frame our selves wholly After the Image whereto we Are made, not to bow to it, to worship it.
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In the Law we sée that it is a foule spot, not onely to take Gods name in vaine,
In the Law we see that it is a foul spot, not only to take God's name in vain,
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but also not earnestly, heartily, and euen continually to call vpon his name onely, to giue thanks vnto him onely, to beléeue, to publish,
but also not earnestly, heartily, and even continually to call upon his name only, to give thanks unto him only, to believe, to publish,
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and liue in his holy word.
and live in his holy word.
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In Gods Law wee sée it is a foule spot to our soules, not onely to bée an open prophaner of the Sabboth day,
In God's Law we see it is a foul spot to our Souls, not only to been an open Profaner of the Sabbath day,
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but also not to rest from our owne woords and works, that the Lorde might both speake and woorke in vs and by vs, not to heare his holy woord, not to communicate his Sacraments, not to giue occasion to others to holinesse, by our example in godly works,
but also not to rest from our own words and works, that the Lord might both speak and work in us and by us, not to hear his holy word, not to communicate his Sacraments, not to give occasion to Others to holiness, by our Exampl in godly works,
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and reuerent estéeming of the ministerie of his woord.
and reverent esteeming of the Ministry of his word.
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In Gods Law we sée it is a foule spot to our soules, not onely to be an open disobeyer of our Parents, Magistrates, Masters, and such as bee in any authoritie ouer vs, •at also not to honour such euen in our •earts, not to giue thankes to GOD for •em, not to pray for them, to ayd, to helpe, • relieue them, to beare with their infir•ities, &c.
In God's Law we see it is a foul spot to our Souls, not only to be an open disobeyer of our Parents, Magistrates, Masters, and such as be in any Authority over us, •at also not to honour such even in our •earts, not to give thanks to GOD for •em, not to pray for them, to aid, to help, • relieve them, to bear with their infir•ities, etc.
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In Gods Law we sée it is a foule spot in •ur soules, not onely to be a manqueller in •atred, malice, proud looks, brags, backe•iting, rayling, or bodily slaughter:
In God's Law we see it is a foul spot in •ur Souls, not only to be a manqueller in •atred, malice, proud looks, brags, backe•iting, railing, or bodily slaughter:
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but al•o not to loue our neighbours, yea, our enemies, euen in our hearts, and to declare •he same in all our gestures, woords, and works.
but al•o not to love our neighbours, yea, our enemies, even in our hearts, and to declare •he same in all our gestures, words, and works.
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In Gods law we sée it a foule spot to our soules, not onely to bee a whoremonger in lusting, in our hearts, in wanton looking, in vncleane and wanton talking, in actuall dooing vnhonestly with our neighbours wife, daughter, seruant, &c. But also not to be chast, sober, temperate in heart, lookes, tongue, apparel, déeds,
In God's law we see it a foul spot to our Souls, not only to be a whoremonger in lusting, in our hearts, in wanton looking, in unclean and wanton talking, in actual doing unhonestly with our neighbours wife, daughter, servant, etc. But also not to be chaste, Sobrium, temperate in heart, looks, tongue, apparel, Deeds,
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and to helpe others thereunto accordingly, &c. In Gods Law wee sée it is a foule spot to our soules, not onely in heart, to couet, in looke or woord to flatter, lye, colour, &c. in déede to take away any thing which pertayneth to an other:
and to help Others thereunto accordingly, etc. In God's Law we see it is a foul spot to our Souls, not only in heart, to covet, in look or word to flatter, lie, colour, etc. in deed to take away any thing which pertaineth to an other:
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but also in heart, countenance, word and déede, not t• kéepe ▪ saue, and defend that which pe•taineth to thy neighbour, as thou woulde• thine owne.
but also in heart, countenance, word and deed, not t• keep ▪ save, and defend that which pe•taineth to thy neighbour, as thou woulde• thine own.
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In Gods Law, wee may sée it a foul• spot, not onely to lie or beare false witness• against any man,
In God's Law, we may see it a foul• spot, not only to lie or bear false witness• against any man,
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but also not to haue as great care ouer thy neighbours name, as ouer thine owne.
but also not to have as great care over thy neighbours name, as over thine own.
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Sinne in Gods Law, it is we may sée, and a foule spot, not onely to consent to euill lust,
Sin in God's Law, it is we may see, and a foul spot, not only to consent to evil lust,
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or carnall desires, but euen the very naturall or carnall lustes, and desires themselues, for so I may call them:
or carnal Desires, but even the very natural or carnal lusts, and Desires themselves, for so I may call them:
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nature it selfe, being now so corrupted, are sinne, and selfe-loue, and many such like.
nature it self, being now so corrupted, Are sin, and Self-love, and many such like.
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By reason whereof, I trow there is none that tooteth wel therein, but though he be blamelesse to the world,
By reason whereof, I trow there is none that tooteth well therein, but though he be blameless to the world,
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and faire to the shew, yet certainly, inwardly his face is foule arayed, and so shamefull, saucie, mangie, pockie and scabbed, that he cannot but be sorie at the contemplation thereof,
and fair to the show, yet Certainly, inwardly his face is foul arrayed, and so shameful, saucy, mangy, pocky and scabbed, that he cannot but be sorry At the contemplation thereof,
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& that so much more by how much he continueth to looke in this glasse accordingly.
& that so much more by how much he Continueth to look in this glass accordingly.
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And thus much concerning the second meane to the stirring vp of sorrow for our sinne, that next vnto prayer, wée should •ofe in Gods law spiritually.
And thus much Concerning the second mean to the stirring up of sorrow for our sin, that next unto prayer, we should •ofe in God's law spiritually.
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The which •ting, if we vse with prayer, as I sayd, •et vs not doubt,
The which •ting, if we use with prayer, as I said, •et us not doubt,
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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 At the length God's •irite will work, as now to such as be•eue, for to the unbelievers all is in vain, their eyes Are stark blind, they can see •othing) to such as believe (I say) I trust •eme thing is done even already.
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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:
But if •eyther by prayer, nor by tooting in God's •aw spiritually, as yet thy hard vnbelee•ing heart feeleth no sorrow, nor lamen•ing for thy sin:
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Thirdly, looke vpon the •ag tyed to Gods Law:
Thirdly, look upon the •ag tied to God's Law:
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for to mans law •here is a tag tyed, that is, a penaltie, and that no small one,
for to men law •here is a tag tied, that is, a penalty, and that no small one,
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but such a one, as cannot but make vs to cast our currish tayles betwéene our legs,
but such a one, as cannot but make us to cast our currish tails between our legs,
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if we beléeue it, for all is in vaine, if we be faithlesse, not to beléeue before we féele.
if we believe it, for all is in vain, if we be faithless, not to believe before we feel.
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This tag is Gods malediction or curse.
This tag is God's malediction or curse.
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Maledictus omnis (sayth it) qui non permanet in omnibus quae scripta sunt in libro legis, vt faciat eam. Maledictus omnis (say it) qui non permanent in omnibus Quae Scripta sunt in libro Legis, vt Faciat eam.
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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.
Lo, accursed (say he) is all, no exception, all, say God, which Continueth not in all things (for he that is guilty of one, is guilty of the Whole, say S. James:) in all things Therefore, (say the holy Ghost) which Are written in the book of the law to do them.
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Hee sayth not, to heare them, to talke of them, to dispute of them, but, to doe them.
He say not, to hear them, to talk of them, to dispute of them, but, to do them.
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Who is he now that dooeth these? Rara anis, few such Byrds, yea, none at all.
Who is he now that doth these? Rara anis, few such Birds, yea, none At all.
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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:
For all Are gone out of the Way, though not outwardly by word or deed, yet inwardly At the least by default, and wanting of that which is required:
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so that a child of one nights age is not pure, but (by reason of birth-sinne) in danger of Gods malediction:
so that a child of one nights age is not pure, but (by reason of Birth-sin) in danger of God's malediction:
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then much more wee, which alasse, haue drunken in iniquitie, as it were water, as Iob sayth:
then much more we, which alas, have drunken in iniquity, as it were water, as Job say:
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But yet alas we quake not.
But yet alas we quake not.
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Tell me now, good brother, why do you so lightly consider Gods curse, that for your sinnes past, you are so carelesse,
Tell me now, good brother, why do you so lightly Consider God's curse, that for your Sins past, you Are so careless,
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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,
as though you had made a Covenant with death and damnation, as the wicked did in Isaiah time? What is God's curse? At the Popes curse with book, bell,
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and candle, O, how trembled wee, which heard it, but onely though the same was not directed vnto vs,
and candle, Oh, how trembled we, which herd it, but only though the same was not directed unto us,
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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:
but unto Others? For this God's curse, which is incomparable, more fell and importable, and is directed to us, yea, hanging over us, all by reason of our Sins:
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alas, how carelesse are wee? O faithlesse hard hearts. O Iezabels ghests, rocked and layd asléepe in her bedde.
alas, how careless Are we? O faithless hard hearts. O Iezabels guests, rocked and laid asleep in her Bed.
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O wicked wretches, which béeing come into the depth of sinne, doe contemne the same. O sorrowlesse sinners, and shamelesse shrinking harlottes.
O wicked wretches, which being come into the depth of sin, do contemn the same. O sorrowless Sinners, and shameless shrinking harlots.
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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.
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 we do regard it, which for our Sins Are so retchless, that we slug and sleep it out? As wax melts away At the heat of the fire (say David) so do the wicked perish At the face or countenance of the Lord.
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If, déerely beloued, his face bee so terrible and intolerable for sinners, and the wicked:
If, dearly Beloved, his face be so terrible and intolerable for Sinners, and the wicked:
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what trow wée his hand is? At the face and appearing of Gods anger, the earth trembleth:
what trow we his hand is? At the face and appearing of God's anger, the earth Trembleth:
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but we earth, earth, yea, stones, yron, flints, tremble nothing at all.
but we earth, earth, yea, stones, iron, flints, tremble nothing At all.
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If wee will not tremble in hearing, woe vnto vs, for then shall we bee crashed in pieces in féeling.
If we will not tremble in hearing, woe unto us, for then shall we be crashed in Pieces in feeling.
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If a Lyon roare, the beastes quake:
If a lion roar, the beasts quake:
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but wee are worse then beasts, which quake nothing at the roring of the Lyon, I meane ye Lord of hosts.
but we Are Worse then beasts, which quake nothing At the roaring of the lion, I mean you Lord of hosts.
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And why? because the curse of God, hardnes of heart, is already fallen vpon vs,
And why? Because the curse of God, hardness of heart, is already fallen upon us,
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or else we could not but lament and tremble for our sinnes:
or Else we could not but lament and tremble for our Sins:
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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.
If not for the shame and foulness thereof, yet At the least, for the malediction and curse of God, which hangs over us for our Sins.
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Lorde bee mercifull vnto vs for thy Christs sake, and spare vs, in thine anger remember thy mercies towards vs: Amen.
Lord be merciful unto us for thy Christ sake, and spare us, in thine anger Remember thy Mercies towards us: Amen.
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And thus much for the third thing to the moouing of vs to sorrow for our sinnes, that is,
And thus much for the third thing to the moving of us to sorrow for our Sins, that is,
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for the tag tyed to Gods Law, I meane, for the malediction & curse of God.
for the tag tied to God's Law, I mean, for the malediction & curse of God.
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But if our hearts bee so hard, that through these, wee yet féele not heartie sorrow for our sinnes:
But if our hearts be so hard, that through these, we yet feel not hearty sorrow for our Sins:
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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.
let us fourthly Set before us Examples past and present, old and new, thereby the holy Spirit may be effectual to work in his time this work of sorrowing for our sin.
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Looke vpon Gods anger for sinne in Adam and Eue, for eating a péece of an apple.
Look upon God's anger for sin in Adam and Eve, for eating a piece of an apple.
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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,
Were not they, the dearest creatures of God, cast out of Paradise? Were not they Subject to mortality, travail, labour, etc. Was not the earth accursed for their Sins? Do not we all, men in labour, women in traveling with child,
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and all in death, mortalitie and miserie, euen in this life feele the same? And was God so angrie for their sinne,
and all in death, mortality and misery, even in this life feel the same? And was God so angry for their sin,
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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?
and he being the same God, will he say nothing to us for ours (alas) more horrible then the eating once of one piece of an apple?
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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,
In the time of No and Lot, God destroyed the Whole world with water, and the Cities of Sodom and Gomorra, Sibmah and Adamah, with fire and brimstone from heaven for their Sins,
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namely, for their whoredoms, pride, idlenesse, vnmercifulnes to the poore, tyranny, &c. In which wrath of God,
namely, for their whoredoms, pride, idleness, unmercifulness to the poor, tyranny, etc. In which wrath of God,
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euen the very babes, birds, fowles, fishes, hearbes, trées, and grasse perished:
even the very babes, Birds, fowls, Fish, herbs, trees, and grass perished:
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and thinke we that nothing will be spoken to vs, much woorse and more abominable then they? For all men may sée,
and think we that nothing will be spoken to us, much Worse and more abominable then they? For all men may see,
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if they will, that the whoredomes, pride, vnmercifulnesse, tyranny, &c. of England, farre passeth in this age, any age that euer was before.
if they will, that the whoredoms, pride, unmercifulness, tyranny, etc. of England, Far passes in this age, any age that ever was before.
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Lots wife looking backe, was turned into a salt stone: Lots wife looking back, was turned into a salt stone:
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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.
and will our looking back again, yea, our running back again to our wickedness, do us no hurt? If we were not already more then blind Beetles, we would blush.
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Pharao, his heart was hardned so, that no miracle could conuert him: if ours were any thing soft, we would begin to sob.Pharaoh, his heart was hardened so, that no miracle could convert him: if ours were any thing soft, we would begin to sob.
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Of sixe hundred thousand men, all onely but twaine entred into ye Land of promise, because they had ten tymes sinned against the Lord, as hee himselfe sayth: Of sixe hundred thousand men, all only but twaine entered into you Land of promise, Because they had ten times sinned against the Lord, as he himself say:
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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,
and trow we, that God will not swear in his wrath, that we shall never enter into his rest, which have sinned so many ten times,
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as wée haue toes & fingers, yea, haires on our heads and beards (I feare me) and yet we passe not.
as we have toes & fingers, yea, hairs on our Heads and beards (I Fear me) and yet we pass not.
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The man that sware, and he that gathered sticks on the Sabboth day, were stoned to death: The man that sware, and he that gathered sticks on the Sabbath day, were stoned to death:
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but wee thinke our swearing is no sinne, our bribing, rioting, yea, whorehunting on the Sabboth day, pleaseth God,
but we think our swearing is no sin, our bribing, rioting, yea, Whore-hunting on the Sabbath day, Pleases God,
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or else wee would something amend our maners. Helias negligence in correcting his sonnes, nipped his necke in two:
or Else we would something amend our manners. Elias negligence in correcting his Sons, nipped his neck in two:
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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:
but ours which pamper up our children like puppets, will put us to no plunge? Elias Sons for disobeying their Father's admonition, brought over them God's vengeance:
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and wil our stubburnesse doe nothing?
and will our Stubbornness do nothing?
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Sauls malice to Dauid, Acabs displeasure against Naboth, brought their bloud to the ground for dogs to eate, Saul's malice to David, Acabs displeasure against Naboth, brought their blood to the ground for Dogs to eat,
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yea, their children were hanged vp and slaine for this geare:
yea, their children were hanged up and slain for this gear:
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but wee continue in malice, enuie, and murther, as though wee were able to wage warre with the Lord.
but we continue in malice, envy, and murder, as though we were able to wage war with the Lord.
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Dauids adulterie with Bethsabe, was visited on ye child borne, on Dauids daughter, defiled by her brother,David adultery with Bathsheba, was visited on you child born, on David daughter, defiled by her brother,
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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 on his children, one slaying Another, his wives defiled by his own son, and himself driven out of his Realm in his old age,
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and otherwise also, although he most heartily repented his sinne:
and otherwise also, although he most heartily repented his sin:
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But wee are more déere vnto God then Dauid, which yet was a man after Gods owne heart,
But we Are more dear unto God then David, which yet was a man After God's own heart,
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or else we could not but tremble, and begin to repent. The rich gluttons gay paunch filling:
or Else we could not but tremble, and begin to Repent. The rich gluttons gay paunch filling:
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what did it? it brought him to hell: and haue we a placcard, that God will doe nothing to vs?
what did it? it brought him to hell: and have we a placcard, that God will do nothing to us?
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Achans subtill theft prouoked Gods anger against all Israel :Achans subtle theft provoked God's anger against all Israel:
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and our subtiltie, yea, open extortion, is so fine and politike, that God can not espie it.
and our subtlety, yea, open extortion, is so fine and politic, that God can not espy it.
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Gehezi his couetousnesse, brought it not the Leprosie vpon him, and on all his séed? Iudas also hanged himselfe.Gehazi his covetousness, brought it not the Leprosy upon him, and on all his seed? Iudas also hanged himself.
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But the couetousnesse of England is of another cloth & colour. Well, if it were so, the same Tallor will cut it accordingly.
But the covetousness of England is of Another cloth & colour. Well, if it were so, the same Tallor will Cut it accordingly.
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Anania and Saphira by lying, linked to them sudden death: but ours now prolongeth our life the longer, to last in eternall death.Anania and Sapphira by lying, linked to them sudden death: but ours now prolongeth our life the longer, to last in Eternal death.
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The false witnes of the two Iudges against Susanna, lighted on their own pates: and so will ours doe at length.
The false witness of the two Judges against Susanna, lighted on their own pates: and so will ours do At length.
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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.
But what go I about to avouch ancient Examples, where daily experience does teach? The Sweat the other year, the storms the Winter following, will us to weigh them in the same balances.
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The hanging and killing of men themselues, which are (alas) too rife in all places, require vs to register thē in the same roules.
The hanging and killing of men themselves, which Are (alas) too rife in all places, require us to register them in the same rolls.
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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,
At the least in Children, Infants, and such like, which yet cannot utter sin by word or deed, we see God's anger against sin, in punishing them by sickness, death, mishap or otherwise,
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so plainly, that we cannot but grone and grunt againe, in that we haue gushed out this geare more aboundantly in word and déed.
so plainly, that we cannot but groan and grunt again, in that we have gushed out this gear more abundantly in word and deed.
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And héere with me a little looke on Gods anger, yet so fresh, that we cannot but smel it,
And Here with me a little look on God's anger, yet so fresh, that we cannot but Smell it,
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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.
although we stop our noses never so much, I pray God we smell it not more fresh hereafter, I mean it forsooth (for I know you look for it) in our dear late Sovereign Lord the Kings Majesty.
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You al know he was but a Child in yéeres, defiled he was not with notorious offences:
You all know he was but a Child in Years, defiled he was not with notorious offences:
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Defiled, quoth he? nay, rather adorned with so many good gifts, and wonderfull qualities, as neuer Prince was from the beginning of the world.
Defiled, quoth he? nay, rather adorned with so many good Gifts, and wonderful qualities, as never Prince was from the beginning of the world.
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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,
Should I speak of his Wisdom, of his ripeness in judgement, of his learning, of his godly zeal, heroical heart, fatherly care for his Commons, nurcely solicitude for Religion? etc. Nay,
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so many things are to bee spoken in commendation of Gods excéeding graces in this Child:
so many things Are to be spoken in commendation of God's exceeding graces in this Child:
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that, as Salust writeth of Carthage, I had rather speake nothing, then too litle, in that, too much is too little.
that, as Sallust Writeth of Carthage, I had rather speak nothing, then too little, in that, too much is too little.
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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:
This gift God gave unto us English men, before all nations under the Sun, and that of his exceeding love towards us But alas, and wellaway:
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for our vnthankefulnes sake, for our sinnes sake, for our carnalitie and prophane liuing, Gods anger hath touched, not onely the body,
for our unthankfulness sake, for our Sins sake, for our carnality and profane living, God's anger hath touched, not only the body,
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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.
but also the mind of our King, by a long sickness, and At length hath taken him away by death, death, cruel death, fearful death.
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O, if Gods iudgement be begun on him, which as he was the chiefest, so I thinke the holyest,
O, if God's judgement be begun on him, which as he was the chiefest, so I think the Holiest,
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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,
and godlyest in the Realm of England, (alas) what will it be on us, whose Sins Are overgrown so our Heads, that they Are climbed up into heaven? I pray yo•, my good brothers, know that God's anger for our since towards us, cannot but be great,
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yea, too fell, in that we sée it was so great, that our good King could not beare it.
yea, too fell, in that we see it was so great, that our good King could not bear it.
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What followed to Iewrie, after the death of Iosias ? God saue England, and giue vs repentance:
What followed to Jewry, After the death of Iosias? God save England, and give us Repentance:
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my heart will not suffer me to tarie longer héerein: I trow this will thrust out some teares of repentance.
my heart will not suffer me to tarry longer herein: I trow this will thrust out Some tears of Repentance.
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If therefore to prayer for Gods feare, the tooting in Gods glasse, and the tag thereto will not burst open thy blockish heart,
If Therefore to prayer for God's Fear, the tooting in God's glass, and the tag thereto will not burst open thy blockish heart,
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yet, I trow, the tossing to and fro of these examples, and specially of our late King,
yet, I trow, the tossing to and from of these Examples, and specially of our late King,
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and this troublesome time, will tumble some teares out of thine heart, if thou still pray for Gods spirit accordingly.
and this troublesome time, will tumble Some tears out of thine heart, if thou still pray for God's Spirit accordingly.
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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,
For who art thou (think always with thy self) that GOD should spare thee, more then them whose Examples thou hast herd? What Friends hast thou? Were not of these Kings, prophets, Apostles, learned,
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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,
and come of holy stocks? I deceive my self, (think thou with thy self) if I believe that God, being the same God that he was, will spare me, whose wickedness is no less,
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but much more then some of theirs. Hee hateth sinne now, as much as euer hee did.
but much more then Some of theirs. He hates sin now, as much as ever he did.
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The longer hee spareth, the greater vengeance will fall: the déeper hee draweth his Bow, the sorer will the shaft pierce.
The longer he spares, the greater vengeance will fallen: the Deeper he draws his Bow, the Sorer will the shaft pierce.
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But if yet thy heart be so hardened, that all this geare will not mooue thée,
But if yet thy heart be so hardened, that all this gear will not move thee,
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surely thou art in a very euill estate, and remedie now I know none.
surely thou art in a very evil estate, and remedy now I know none.
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What, said I, none? Know I none? Yes, there is one, which is suresby,
What, said I, none? Know I none? Yes, there is one, which is suresby,
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as they say, to serue, if any thing will serue. You looke to know what this is.
as they say, to serve, if any thing will serve. You look to know what this is.
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Forsooth, the Passion and death of Iesus Christ.
Forsooth, the Passion and death of Iesus christ.
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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.
You know, the cause why christ became man, and suffered as he suffered, was the Sins of his people, that he might save them from the same.
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Consider the greatnesse of the sore, I meane sinne, by the greatnes of the Surgion, and the salue.
Consider the greatness of the soar, I mean sin, by the greatness of the Surgeon, and the salve.
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Who was the Surgion? No Angell, no Saint, no Archangell, no power, no creature in heauen nor in earth:
Who was the Surgeon? No Angel, no Saint, no Archangel, no power, no creature in heaven nor in earth:
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but onely hée, by whom all things were made, all things are ruled also, euen Gods owne deareling,
but only he, by whom all things were made, all things Are ruled also, even God's own Darling,
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and onely beloued Sonne, becomming man.
and only Beloved Son, becoming man.
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Oh what a great thing is this, that could not be done by the Angelles, Archangelles, Potentates, Powers,
O what a great thing is this, that could not be done by the Angels, Archangels, Potentates, Powers,
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or all the creatures of God, without his owne Sonne? who yet must néeds be thrust out of heauen,
or all the creatures of God, without his own Son? who yet must needs be thrust out of heaven,
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as a man would say, to take our nature, and become man. Heere haue yee the Surgion:
as a man would say, to take our nature, and become man. Here have ye the Surgeon:
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great was the cure, that this mightie Lord tooke in hand. Now, what was the salue? Forsooth, déere geare, and of many compositions:
great was the cure, that this mighty Lord took in hand. Now, what was the salve? Forsooth, dear gear, and of many compositions:
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I cannot recite all, but rather must leaue it to your hearty considerations. Thrée and thirtie yéeres was he curing our sore.
I cannot recite all, but rather must leave it to your hearty considerations. Thrée and thirtie Years was he curing our soar.
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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,
He sought it earnestly by fasting, watching, praying etc. The same night that he was betrayed, I read how busy he was about a plaster in the garden,
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when he lying flat on the ground, praying with teares, and that of bloud not a few,
when he lying flat on the ground, praying with tears, and that of blood not a few,
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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.
but so many as did flow down on the ground again, crying on this sort: Father, (say he) if it be possible, let this cup depart from me.
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That is, If it be possible, that else the sinnes of mankind can be taken away, graunt that it may be so.
That is, If it be possible, that Else the Sins of mankind can be taken away, grant that it may be so.
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Thou heardest Moses crying for the Idolaters: Thou heardest Lot for the Zoarites: Samuel, Dauid, and many other for the Israelites :
Thou heardest Moses crying for the Idolaters: Thou heardest Lot for the Zoarites: Samuel, David, and many other for the Israelites:
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And déere Father, I onely am thine owne sonne, as thou hast said, in whom thou art well pleased:
And dear Father, I only am thine own son, as thou hast said, in whom thou art well pleased:
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wilt thou not heare me? I haue by the space of three and thirtie yeeres, done alwayes thy will:
wilt thou not hear me? I have by the Molle of three and thirtie Years, done always thy will:
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I haue so humbled my selfe, that I would become an abiect amongst men, to obey thée.
I have so humbled my self, that I would become an abject among men, to obey thee.
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Therefore (déere Father) if it be possible, graunt my request, saue mankind, now without any further labour, salues, or plaisters.
Therefore (dear Father) if it be possible, grant my request, save mankind, now without any further labour, Salves, or plasters.
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But yet (sayth he) not as I wil, but as thou wilt.
But yet (say he) not as I will, but as thou wilt.
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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:
But Sir, what herd he? Though he sweat blood & water, in making his plaster for our soar of sin, yet it framed not. Twice he cried without Comfort:
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yea, though to comfort him, God sent an Angel, wee yet know, that this plaister was not allowed for sufficient,
yea, though to Comfort him, God sent an Angel, we yet know, that this plaster was not allowed for sufficient,
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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,
until hereunto, christ Iesus was betrayed, forsaken of all his Disciples, forsworn of his dearly Beloved, bound like a Thief, belied on, buffeted, whipped, scourged, crowned with thorns, derided, Crucified, racked, nailed, hanged up between two thieves, cursed and railed upon, mocked in misery,
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and had giuen vp the ghost:
and had given up the ghost:
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then bowed downe the head of Christ, that is, God the Father, which is the head of Christ:
then bowed down the head of christ, that is, God the Father, which is the head of christ:
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then allowed he the plaister, to bée sufficient and good for the healing of our sore, which is sinne.
then allowed he the plaster, to been sufficient and good for the healing of our soar, which is sin.
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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.
Now would God abide our breath, Because the stink, that is, damnation or guiltiness, was taken away by the sweet savour of the breath of this Lamb, thus offered once for all.
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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.
So that Here, dearly Beloved, we as in a glass may see, to the bruising of our blockish hard hearts, God's great judgement and anger against since.
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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:
The Lord of Lords, the King of Kings, the brightness of God's glory, the Son of God, the Darling of his Father, in whom he is well pleased, hangs between two thieves, crying for thee and me, and for us all:
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My God, my God, why hast thou forsaken mee? Oh hard hearts that wée haue, which make tuttes for sinne. Looke on this:My God, my God, why hast thou forsaken me? O hard hearts that we have, which make tuttes for sin. Look on this:
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toote in the very heart of Christ pearced with a speare, wherein thou mayst sée, and reade Gods horrible anger for sinne.
toot in the very heart of christ pierced with a spear, wherein thou Mayest see, and read God's horrible anger for sin.
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Woe to thy hard heart that pierced it.
Woe to thy hard heart that pierced it.
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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:
And thus much for the First part of Repentance, I mean, for the means of working contrition. First, use prayer: then •ooke on God's Law: Thirdly, see his curse:
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fourthly, set examples of his anger before thée: and last of all, set before thée the death of Christ. fourthly, Set Examples of his anger before thee: and last of all, Set before thee the death of christ.
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From this and prayer cease not, till thou féele some heartie sorrow for thy sinne.
From this and prayer cease not, till thou feel Some hearty sorrow for thy sin.
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The which when thou féelest, then labour for the other part, that is, faith, on this sort.
The which when thou Feel, then labour for the other part, that is, faith, on this sort.
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As first, in Contrition I willed thée not to trust to thy frée will, for the attayning of it:
As First, in Contrition I willed thee not to trust to thy free will, for the attaining of it:
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so doe I will thée in this.
so do I will thee in this.
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Faith is so farre from the reach of mans frée will, that to reason it is plaine foolishnes.
Faith is so Far from the reach of men free will, that to reason it is plain foolishness.
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Therefore, thou must first goe to God, whose gift it is:
Therefore, thou must First go to God, whose gift it is:
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thou must, I say, get thée to the Father of mercie, whose worke it is, that as he hath brought thée downe by Contrition,
thou must, I say, get thee to the Father of mercy, whose work it is, that as he hath brought thee down by Contrition,
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and humbled thée, so hee would giue thée faith, rayse thée vp, and exalt thée.
and humbled thee, so he would give thee faith, raise thee up, and exalt thee.
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On this maner therefore, with the Apostles, and the poore man in the Gospell, that cryed:
On this manner Therefore, with the Apostles, and the poor man in the Gospel, that cried:
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Lord encrease our faith: Lord helpe my vnbeleefe, pray thou and say:Lord increase our faith: Lord help my unbelief, pray thou and say:
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O mercifull God and deare Father of our Lord & Sauiour Iesus Christ, in whom as thou art well pleased,
Oh merciful God and deer Father of our Lord & Saviour Iesus christ, in whom as thou art well pleased,
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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,
so hast thou commanded us to hear him, for as much as he often bids us to ask of thee, and thereto promises that thou wilt hear us,
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and graunt vs that which in his name we shall aske of thée:
and grant us that which in his name we shall ask of thee:
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loe, gracious Father, I am bold to begge of thy mercie, through thy Sonne Iesus Christ, one sparkle of true faith,
lo, gracious Father, I am bold to beg of thy mercy, through thy Son Iesus christ, one sparkle of true faith,
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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 certain persuasion of thy Goodness & love towards me in christ, wherethrough I being assured of the pardon of all my Sins, by the Mercies of christ thy son, may be thankful to thee, love thee,
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and serue thée in holinesse and righteousnes all the dayes of my life.
and serve thee in holiness and righteousness all the days of my life.
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On this sort I say, or otherwise as God shall mooue thée, pray thou first of all,
On this sort I say, or otherwise as God shall move thee, pray thou First of all,
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and looke for thy request at Gods hand, without any doubting, though foorthwith thou féelest not the same:
and look for thy request At God's hand, without any doubting, though forthwith thou Feel not the same:
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for oftentimes wee haue things of GOD giuen vs, long before we féele them as we would doe.
for oftentimes we have things of GOD given us, long before we feel them as we would do.
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Now vnto this prayer, vse thou these meanes following.
Now unto this prayer, use thou these means following.
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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,
After prayer for faith, which I would should be First, secondly, Because the same springs out of the hearing, not of Masses, Matins, Cannons, Counsels, Doctors, Decrees,
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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 out of the hearing of God's •oord, get thee God's word, but not that •art which serveth, specially to Contrition, that is the Law:
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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 the other part, which serveth specially to consolation and certain persuasion of God's love towards thee, that is, the Gospel or publication of God's mercy in christ, I mean the free promises.
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But héere thou must know, that there are two kinds of promises: one, which is properly of the Lawe:
But Here thou must know, that there Are two Kinds of promises: one, which is properly of the Law:
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another, which is properly of the Gospel.
Another, which is properly of the Gospel.
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In the promises of the Law, wee may indéed behold Gods mercie, but so, that it hangeth vpon the condition of our worthines,
In the promises of the Law, we may indeed behold God's mercy, but so, that it hangs upon the condition of our worthiness,
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as, if thou loue the Lord with all thy heart, &c. thou shalt find mercy.
as, if thou love the Lord with all thy heart, etc. thou shalt find mercy.
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This kind of promises, though it declare vnto vs Gods loue, which promiseth where he néedeth not:
This kind of promises, though it declare unto us God's love, which promises where he needeth not:
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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:
yet unto him that feeleth not christ, which is the end of the Law, they Are so Far from comforting, that utterly with the Law they bring man to great despair:
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so greatly we are corrupt, for none so loueth God as hée ought to doe.
so greatly we Are corrupt, for none so loves God as he ought to do.
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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,
From these Therefore get thee to the other promises of the Gospel, in which we may see such plenty and frank liberality of God's Goodness, that we can not but be much comforted,
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though we haue very déepely sinned. For these promises of the Gospell doe not hang on the condition of our worthinesse,
though we have very deeply sinned. For these promises of the Gospel do not hang on the condition of our worthiness,
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as the promises of the Law doe:
as the promises of the Law do:
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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.
but they depend and hang on God's truth, that as God is true, so they cannot but be performed to all them which lay hold on them by faith, I had almost said, which cast them not away by unbelief.
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Marke in them therefore two things, namely, that as wel they are frée promises, without any condition of our worthinesse:
Mark in them Therefore two things, namely, that as well they Are free promises, without any condition of our worthiness:
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as also, that they are vniuersall, offered to all, all (I say) which are not so stubburne,
as also, that they Are universal, offered to all, all (I say) which Are not so stubborn,
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as to kéepe still their hands, whereby they should receyue this almes in their bosoms, by vnbeliefe.
as to keep still their hands, whereby they should receive this alms in their bosoms, by unbelief.
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As concerning Infants and children, you know I now speake not, but concerning such as be of yéeres of discretion.
As Concerning Infants and children, you know I now speak not, but Concerning such as be of Years of discretion.
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And now you looke that I should giue you a taste of these promises, which are both frée and vniuersall,
And now you look that I should give you a taste of these promises, which Are both free and universal,
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except none but such as except themselues. Well, you shal haue one or two for a say.
except none but such as except themselves. Well, you shall have one or two for a say.
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In the 3. of Iohn, sayth our Sauiour:
In the 3. of John, say our Saviour:
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So God the Father loued the world, that hee would giue his dearling, his owne onely Sonne, that all that beleeue in him should •ot perish, but haue euerlasting life. So God the Father loved the world, that he would give his darling, his own only Son, that all that believe in him should •ot perish, but have everlasting life.
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Loe, •r, hee saith not, that some might haue life: •ut all, sayth he.
Lo, •r, he Says not, that Some might have life: •ut all, say he.
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And what all? All yt loue •im with all their hearts? all yt haue liued a •odly life? Nay, all that beléeue in him.
And what all? All that love •im with all their hearts? all that have lived a •odly life? Nay, all that believe in him.
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Al•hough thou hast liued a most wicked & hor•ible life: if now thou beléeue in him, thou •halt be saued.
Al•hough thou hast lived a most wicked & hor•ible life: if now thou believe in him, thou •halt be saved.
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Is not this swéet geare? Againe sayth Christ: Come vnto me, all •ee that labour and are laden, and I will re•esh you.
Is not this sweet gear? Again say christ: Come unto me, all •ee that labour and Are laden, and I will re•esh you.
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Let vs a litle looke on this letter:
Let us a little look on this Letter:
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Come vnto me. Who should come? Lords, Priests, Holy men, Monkes, Friers? Yea, •oblers, Tinkers, whores, théeues, mur•herers also, if they lament their sinnes.Come unto me. Who should come? lords, Priests, Holy men, Monks, Friars? Yea, •oblers, Tinkers, whores, thieves, mur•herers also, if they lament their Sins.
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Come vnto me (sayth he) all ye that labour •nd are laden, that is, which are afrayd of •our sinnes.Come unto me (say he) all you that labour •nd Are laden, that is, which Are afraid of •our Sins.
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And what wilt thou do, Lord? And I wil refresh you (sayth he.)
And what wilt thou do, Lord? And I will refresh you (say he.)
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O, what a thing is this:
Oh, what a thing is this:
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And I will re•esh you? Wot you who spake this? Hée •hat neuer told lye:And I will re•esh you? Wot you who spoke this? He •hat never told lie:
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He is the trueth, there •as neuer guile found in his mouth:
He is the truth, there •as never guile found in his Mouth:
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and •ow wil he be vntrue to thée, good brother, •hich art sorie for thy grieuous sinnes? No •rsooth:
and •ow will he be untrue to thee, good brother, •hich art sorry for thy grievous Sins? No •rsooth:
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heauen and earth shal passe and pe•ish, but his word shall neuer fayle. Saint Paul sayth, God would haue al men saued : Loe, he excepteth none.
heaven and earth shall pass and pe•ish, but his word shall never fail. Saint Paul say, God would have all men saved: Lo, he excepteth none.
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And to Titus: The grace of God bringeth saluation to all men. As from Adam al haue receiued sinne to damnation:
And to Titus: The grace of God brings salvation to all men. As from Adam all have received sin to damnation:
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so by Christ all haue grace offered to saluation, if they reiect not the same. I speake not now of Infants, I say:
so by christ all have grace offered to salvation, if they reject not the same. I speak not now of Infants, I say:
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nor I néed not to enter into the matter of Predestination. In preaching of repentance, I would gather where I could with Christ.
nor I need not to enter into the matter of Predestination. In preaching of Repentance, I would gather where I could with christ.
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As surely as I liue, (sayth God) I wil not the death of a sinner. As surely as I live, (say God) I will not the death of a sinner.
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Art thou a sinner? Yea. Loe, God sweareth, hée will not thy death.
Art thou a sinner? Yea. Lo, God Sweareth, he will not thy death.
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How canst thou now perish? Consider with thy selfe what profite thou shouldest haue to beléeue this to bee true to others,
How Canst thou now perish? Consider with thy self what profit thou Shouldst have to believe this to be true to Others,
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if not, to thy selfe also: Sathan doth so.
if not, to thy self also: Sathan does so.
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Rather consider with Peter, that the promise of saluation perteineth not onely to them which are nie, that is, to such as are fallen a little:
Rather Consider with Peter, that the promise of salvation pertaineth not only to them which Are High, that is, to such as Are fallen a little:
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but also to all, to whō the Lord hath called, be they neuer so farre off.
but also to all, to whom the Lord hath called, be they never so Far off.
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Loe, now by mee the Lord calleth thée, thou man, thou woman, that art very farre off.
Lo, now by me the Lord calls thee, thou man, thou woman, that art very Far off.
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The promise therefore pertayneth to thée: néeds must thou be saued, except thou with Sathan say, God is false:
The promise Therefore pertaineth to thee: needs must thou be saved, except thou with Sathan say, God is false:
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And yet if thou doe so, God is faithfull, and can not denie himselfe:
And yet if thou do so, God is faithful, and can not deny himself:
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as thou shalt féele by his plagues in hell, for so dishonouring God, to thinke that hée is not true.
as thou shalt feel by his plagues in hell, for so Dishonoring God, to think that he is not true.
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Will hée bée found false now? The matter hangeth not on thy worthines, but it hangeth on Gods trueth.
Will he been found false now? The matter hangs not on thy worthiness, but it hangs on God's truth.
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Clap hold on it, and I warrant thée, Christ is the propitiation for our sins, yea, for the sinnes of the whole world: beléeue this, man: I know thou beléeuest it:
Clap hold on it, and I warrant thee, christ is the propitiation for our Sins, yea, for the Sins of the Whole world: believe this, man: I know thou Believest it:
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say therefore in thy heart still, Domine audage mihi fidem: Lord encrease my fayth: Lord helpe my vnbeleefe.
say Therefore in thy heart still, Domine audage mihi fidem: Lord increase my faith: Lord help my unbelief.
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Blessed are they which sée not (by reason) this geare, but yet beléeue. Hope, man, past all hope, as Abraham did.
Blessed Are they which see not (by reason) this gear, but yet believe. Hope, man, passed all hope, as Abraham did.
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And thus much for a taste of these promises, which are euery where, not onely in the new Testament, but also in the old.
And thus much for a taste of these promises, which Are every where, not only in the new Testament, but also in the old.
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Reade the last end of Leuiticus 26. The Prophet Esay 30. Where hee saith: God tarrieth looking for thee, to shew thee mercie.
Reade the last end of Leviticus 26. The Prophet Isaiah 30. Where he Says: God tarrieth looking for thee, to show thee mercy.
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Also the 40. and so foorth to the 60. Reade also ye 2. Reg. 24. Psa. 33. Ioel. 2. &c.
Also the 40. and so forth to the 60. Read also you 2. Reg. 24. Psa. 33. Joel 2. etc.
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Howbeit, if this geare will not serue, i• yet thou féelest no faith, no certaine perswasion of Gods loue:
Howbeit, if this gear will not serve, i• yet thou Feel no faith, no certain persuasion of God's love:
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then vnto prayer and diligent considering of the frée and vniuersall promises of the Gospell:
then unto prayer and diligent considering of the free and universal promises of the Gospel:
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Thirdly, set before thée those benefits which God hath to foregiuen thée, and presently giueth thée.
Thirdly, Set before thee those benefits which God hath to foregiuen thee, and presently gives thee.
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Consider how hee hath made thée a man or a woman, which might haue made thée a Toade, or a Dog.
Consider how he hath made thee a man or a woman, which might have made thee a Toad, or a Dog.
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And why did hée this? Verily, because he loued thée.
And why did he this? Verily, Because he loved thee.
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And trowest thou, that if hee loued thée when thou wast not, to make thée such a one,
And Trowest thou, that if he loved thee when thou wast not, to make thee such a one,
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as he most graciously hath made thée:
as he most graciously hath made thee:
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will he not now loue thée, béeing his handy worke? Doth he hate any thing that he made? Is there vnablenesse with him? Doth he loue for a day,
will he not now love thee, being his handy work? Does he hate any thing that he made? Is there unableness with him? Does he love for a day,
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and so farewell? No forsooth, he loueth to the end, his mercie endureth for euer.
and so farewell? No forsooth, he loves to the end, his mercy Endureth for ever.
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Say therefore with Iob: Operi manuum tuarum, porrige dexteram, that is: To the worke of thy hands, put thy helping hand.
Say Therefore with Job: Operi manuum tuarum, porrige Dexteram, that is: To the work of thy hands, put thy helping hand.
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Againe, hath hée not made thée a Christian man or woman, where if hee would, hée might haue made thée a Turke or Paynim? This thou knowest hee did of loue.
Again, hath he not made thee a Christian man or woman, where if he would, he might have made thee a Turk or Paynim? This thou Knowest he did of love.
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And doost thou thinke his loue is lessened, if thou lament thy sinne? Is his hand shortened for helping thee? Can a woman forget the child of her wombe? And though shee should doe it,
And dost thou think his love is lessened, if thou lament thy sin? Is his hand shortened for helping thee? Can a woman forget the child of her womb? And though she should do it,
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yet will not I forget thée, sayth the Lord.
yet will not I forget thee, say the Lord.
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He hath giuen thée lyms, to sée, heare, goe, &c. He hath giuen thée wit, reason, discretion, &c. Hee hath long spared thée,
He hath given thee lyms, to see, hear, go, etc. He hath given thee wit, reason, discretion, etc. He hath long spared thee,
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and borne with thée, when thou neuer purposedst to repent:
and born with thee, when thou never purposedst to Repent:
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and now thou repenting, will hee not giue thee mercie? Wherefore doth hee graunt thée to liue at this present, to heare him to speake this, and mee to speake this:
and now thou repenting, will he not give thee mercy? Wherefore does he grant thee to live At this present, to hear him to speak this, and me to speak this:
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but of loue to vs all? Oh, therefore let vs pray him, that he would adde to this, that wee might beléeue these loue tokens, that hee loueth vs,
but of love to us all? O, Therefore let us pray him, that he would add to this, that we might believe these love tokens, that he loves us,
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and indéed hee wil doe it. Lord, open our eyes, in thy gifts, to sée thy gracious goodnesse. Amen.
and indeed he will do it. Lord, open our eyes, in thy Gifts, to see thy gracious Goodness. Amen.
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But to tarie in this I will not.
But to tarry in this I will not.
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Let euery man consider Gods benefites, past and present, publike and priuate, spirituall and corporal, to the confirming of his faith, concerning the promises of the Gospell,
Let every man Consider God's benefits, past and present, public and private, spiritual and corporal, to the confirming of his faith, Concerning the promises of the Gospel,
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for the pardon of his sinnes.
for the pardon of his Sins.
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I wil now go about to shew you a fourth meane to confirme your faith in this geare, euen by examples.
I will now go about to show you a fourth mean to confirm your faith in this gear, even by Examples.
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Of these there are in the Scriptures very many, as also dayly experience doth diuersly teach the same,
Of these there Are in the Scriptures very many, as also daily experience does diversely teach the same,
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if wee were diligent to obserue things accordingly: wherefore I will bee more briefe héerein, hauing respect to time, which stealeth fast away.
if we were diligent to observe things accordingly: Wherefore I will be more brief herein, having respect to time, which steals fast away.
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Adam in Paradise transgressed grieuously, as the painfull punishment, which we all as yet doe féele, prooueth, if nothing else.Adam in Paradise transgressed grievously, as the painful punishment, which we all as yet do feel, proveth, if nothing Else.
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Though by reason of his sinne, he displeased God sore, and ran away from God, (for hée would haue hid himselfe,
Though by reason of his sin, he displeased God soar, and ran away from God, (for he would have hid himself,
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yea, hée would haue made GOD the causer of his sinne, in that he gaue him such a mate,
yea, he would have made GOD the causer of his sin, in that he gave him such a mate,
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so farre was he from asking mercie) yet all this notwithstanding, God turned his fierce wrath,
so Far was he from asking mercy) yet all this notwithstanding, God turned his fierce wrath,
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neither vpon him nor Eue, which also required not mercie, but vpon the Serpent Sathan:
neither upon him nor Eue, which also required not mercy, but upon the Serpent Sathan:
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promising vnto them a séed, Iesus Christ, by whom they at the length should be deliuered.
promising unto them a seed, Iesus christ, by whom they At the length should be Delivered.
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In tokē whereof, though they were cast out of Paradise for their nurture, to serue in sorrow, which would not serue in ioy,
In token whereof, though they were cast out of Paradise for their nurture, to serve in sorrow, which would not serve in joy,
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yet hee made them apparell to couer their bodies: a visible Sacrament, and token of his inuisible loue and grace, concerning their soules.
yet he made them apparel to cover their bodies: a visible Sacrament, and token of his invisible love and grace, Concerning their Souls.
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If God was so mercifull to Adam, which so sore brake his commandement, and rather blamed God, then asked mercie:
If God was so merciful to Adam, which so soar brake his Commandment, and rather blamed God, then asked mercy:
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trowest thou, O man, that hee will not bee mercifull to thée, which blamest thy selfe, and desirest pardon?
Trowest thou, Oh man, that he will not be merciful to thee, which blamest thy self, and Desirest pardon?
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To Cain hee offered mercie, if he would haue asked it.
To Cain he offered mercy, if he would have asked it.
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What hast thou done, sayth God? The voyce of thy brothers bloud, crieth vnto me out of the earth. What hast thou done, say God? The voice of thy Brother's blood, cries unto me out of the earth.
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O mercifull Lorde (should Cain haue sayd) I confesse it: But alas, hee did not so, and therefore sayd God:
Oh merciful Lord (should Cain have said) I confess it: But alas, he did not so, and Therefore said God:
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Now, that is, In that thou desirest not mercie:Now, that is, In that thou Desirest not mercy:
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Now, I say, be thou accursed &c. Loe, to the Reprobate he offered mercie, and will he deny it thée, which art his Child?Now, I say, be thou accursed etc. Lo, to the Reprobate he offered mercy, and will he deny it thee, which art his Child?
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Noah, did he not sinne and was drunke? Good Lot also, both in Sodome dissembled a litle with the Angelles, prolonging the time:Noah, did he not sin and was drunk? Good Lot also, both in Sodom dissembled a little with the Angels, prolonging the time:
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and out of Sodome, he fell very foule: as did Iudas, and the Patriarches against Ioseph, but yet I wéene they found mercie.
and out of Sodom, he fell very foul: as did Iudas, and the Patriarchs against Ioseph, but yet I ween they found mercy.
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Moses, Myriam, Aaron, though they stumbled a litle, yet receyued they mercie:Moses, Miriam, Aaron, though they stumbled a little, yet received they mercy:
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yea, the people in the wildernesse often sinned and displeased God, so that hee was purposed to haue destroyed them.
yea, the people in the Wilderness often sinned and displeased God, so that he was purposed to have destroyed them.
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Let mee alone (sayth hee to Moses ) that I may destroy them.
Let me alone (say he to Moses) that I may destroy them.
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But Moses did not let him alone, for he prayed still for them, and therefore God spared them.
But Moses did not let him alone, for he prayed still for them, and Therefore God spared them.
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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:
If the people were spared through Moses prayer, they not praying with him, but rather worshipping their golden Calf, eating, drinking, and making •olly good cheer:
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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,
why Shouldst thou doubt whither God will be merciful to thee? having, as in deed thou hast, one much better then Moses to pray for thee,
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and with thee, euen Iesus Christ who sitteth on the right hand of his Father,
and with thee, even Iesus christ who Sitteth on the right hand of his Father,
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and prayeth for vs, beeing no lesse faithfull in his Fathers house, the Church, then Moses was in the Synagogue.
and Prayeth for us, being no less faithful in his Father's house, the Church, then Moses was in the Synagogue.
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Dauid that good King had a foule foyle, when hee committed whoredome with his faithfull seruants wife, Bethsabe :David that good King had a foul foil, when he committed whoredom with his faithful Servants wife, Bathsheba:
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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,
whereunto he added also a mischievous murder, causing her husband, his most faithful Soldier Vrie to be slain, with an honest company of his most valiant men of war,
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and that with the sword of the vncircumcised.
and that with the sword of the uncircumcised.
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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:
In this his sin, though a great while he lay asleep, (as many do now a days, God give them good waking) thinking that by the Sacrifices he offered, all was well, God was content:
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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:
yet At length, when the Prophet by a Parable, had opened the poke, and brought him in remembrance of his own sin, in such sort, that he gave judgement against himself:
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then quaked he, his Sacrifices had no more taken away his sinnes, then our Sir Iohns Trentals,
then quaked he, his Sacrifices had no more taken away his Sins, then our Sir Iohns Trentals,
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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 :
and wagging of his fingers over the Heads of such as lie asleep in their Sins (out of the which when they Are awaked, they will well see, that it is neither Mass nor Matins, blessing nor cursing will serve,) then I say, he cried out, saying: Peccaui, Domine:
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I haue sinned, sayth hee, against my Lord and good God, which hath done so much for mée.
I have sinned, say he, against my Lord and good God, which hath done so much for me.
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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.
I caused indeed Vrie to be killed, I have sinned, I have sinned. What shall I do? I have sinned, and am worthy of Eternal damnation.
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But what sayth God by his Prophet: Dominus (sayth he) transtuli• peccatum tuum, non morieris:
But what say God by his Prophet: Dominus (say he) transtuli• peccatum tuum, non Morieris:
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The Lord hath taken away thy sinnes, thou shalt not die. Oh good God, he sayd, but, Peccaui, I haue sinned: The Lord hath taken away thy Sins, thou shalt not die. O good God, he said, but, Peccaui, I have sinned:
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but yet from his heart, and not from the lippes onely, as Pharao and Saul did, and incontinently hee heareth:
but yet from his heart, and not from the lips only, as Pharaoh and Saul did, and incontinently he hears:
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Thou shalt not die, the Lord hath taken away thy sinnes: Thou shalt not die, the Lord hath taken away thy Sins:
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Or rather hath layd them vpon an other, yea, translated them vpon the backe of his sonne Iesus Christ, who bare them,
Or rather hath laid them upon an other, yea, translated them upon the back of his son Iesus christ, who bore them,
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and not onely them, but thine and mine also, if that wee will now crie but from our hearts, Peccauimus :
and not only them, but thine and mine also, if that we will now cry but from our hearts, Peccauimus:
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Wee haue sinned, good Lord, wee haue done wickedly, enter not into iudgement with vs,
we have sinned, good Lord, we have done wickedly, enter not into judgement with us,
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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:
but be merciful unto us After thy great mercy, and according to the multitude of thy compassions, do away our iniquities, etc. For indeed, God is not the God of David only:
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Idem Deus omnium, He is the God of all: So that, Quicunque inuocauerit nomen Domini, saluus erit. Idem Deus omnium, He is the God of all: So that, Quicunque Invocaverit Nome Domini, saluus erit.
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He or shée, whosoeuer they bee that call vpon the name of the Lord, shal be saued.
He or she, whosoever they be that call upon the name of the Lord, shall be saved.
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In confirmation whereof, this Historie is writtē, as are also the other which I haue recited,
In confirmation whereof, this History is written, as Are also the other which I have recited,
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& many mo which I might recite.
& many more which I might recite.
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As of Manasles the wicked king, which flew Esai the Prophet, and wrought very much wickednesse:
As of Manasles the wicked King, which flew Isaiah the Prophet, and wrought very much wickedness:
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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 the Lord showed mercy upon him being in prison, as his Prayer does teach us Nebuchadnezzar, though for a time he bore God's anger,
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yet at the length he found mercie.
yet At the length he found mercy.
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The Citie of Niniue also found fauour with God, as did many other, which I will omit for times sake,
The city of Nineveh also found favour with God, as did many other, which I will omit for times sake,
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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.
and will bring forth one or two out of the new Testament, that we may see God to be the same God in the new Testament, that he was in the old.
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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.
I might tell you of many, if I should speak of the Lunatic, such as were possessed with Devils, Lame, Blind, Dumb, Deaf, Lepers, etc. But time will not suffer me: one or two Therefore shall serve.
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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.Marry Magdalen had seuen Devils, but yet they were cast out of her: and of all Others, she was the First that christ appeared unto, After his resurrection.
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Thomas would not beléeue Christs resurrection, though many told him, which had séene and felt him:Thomas would not believe Christ resurrection, though many told him, which had seen and felt him:
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by reason whereof, a man might haue thought that his sinnes would haue cast him away.
by reason whereof, a man might have Thought that his Sins would have cast him away.
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Except I should see and feele (saith hee) I will not beleeue. Ah wilfull Thomas: I wil not, sayth hee.Except I should see and feel (Says he) I will not believe. Ah wilful Thomas: I will not, say he.
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But Christ appeared vnto him, and would not léese him, as hée will not doe thée, good brother,
But christ appeared unto him, and would not lose him, as he will not do thee, good brother,
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if that with Thomas thou wilt kéepe company with the Disciples, as Thomas did.
if that with Thomas thou wilt keep company with the Disciples, as Thomas did.
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Peters fall was vgly, hée accursed himselfe, if euer hée knew Christ, and that for feare of a Gyrle,Peter's fallen was ugly, he accursed himself, if ever he knew christ, and that for Fear of a Girl,
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and this not once, but euen thrée diuers times, and that in the hearing of Christ his Master:
and this not once, but even thrée diverse times, and that in the hearing of christ his Master:
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but yet the third time Christ looked backe, & cast on him his eye of grace,
but yet the third time christ looked back, & cast on him his eye of grace,
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so that hee went out and wept bitterly.
so that he went out and wept bitterly.
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And after Christs resurrection, not onely did the Angels will the woman to tell Peter, that Christ was risen,
And After Christ resurrection, not only did the Angels will the woman to tell Peter, that christ was risen,
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but Christ himselfe appeared vnto him seuerally: such a good Lord is he. The Théefe hanging on the Crosse, sayd but this:
but christ himself appeared unto him severally: such a good Lord is he. The Thief hanging on the Cross, said but this:
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Lorde, when thou commest into thy Kingdome, remember mee: Lord, when thou Comest into thy Kingdom, Remember me:
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And what answere had hee? This day (sayth Christ) shalt thou be with me in Paradise.
And what answer had he? This day (say christ) shalt thou be with me in Paradise.
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What a comfort is this, in that he is now the same Christ to thée and mee,
What a Comfort is this, in that he is now the same christ to thee and me,
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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.
and to us all, if we will run unto him? for he is the same christ to day and to morrow, until he come to judgement.
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Then indéed, hee will be inexorable: but now is he more ready to giue, then thou to aske.
Then indeed, he will be inexorable: but now is he more ready to give, then thou to ask.
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If thou crie, hee heareth thee, yea before thou crie. Crie therefore, bee bold, man, hee is not partiall.
If thou cry, he hears thee, yea before thou cry. Cry Therefore, be bold, man, he is not partial.
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Call, sayth hée, and I will heare thée: Aske and thou shalt haue: Séeke, and thou shalt finde: Call, say he, and I will hear thee: Ask and thou shalt have: Seek, and thou shalt find:
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though not at the first, yet at the length. If he tarie a while, it is but to trie thee.
though not At the First, yet At the length. If he tarry a while, it is but to try thee.
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Nam veniens veniet, & non tardabit: Hee is comming, and will not be long. Nam veniens Come, & non tardabit: He is coming, and will not be long.
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Thus haue you foure meanes, which you must vse to the attayning of faith, or certaine perswasion of Gods mercie towards you, which is the second part of penance, namely, prayer, the free and vniuersall promises of Gods graces, the recordation of the benefits of God, past and present, the examples of Gods mercie.
Thus have you foure means, which you must use to the attaining of faith, or certain persuasion of God's mercy towards you, which is the second part of penance, namely, prayer, the free and universal promises of God's graces, the recordation of the benefits of God, past and present, the Examples of God's mercy.
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Which although they might suffice, yet will I put one more to them, which all onely of it selfe, is full sufficient:
Which although they might suffice, yet will I put one more to them, which all only of it self, is full sufficient:
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I meane, the death of the Sonne of God, Iesus Christ: which if thou set before the eyes of thy mind, it will confirme thy placcard:
I mean, the death of the Son of God, Iesus christ: which if thou Set before the eyes of thy mind, it will confirm thy placcard:
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for it is the great Seale of England, as they say, yea, of all the world,
for it is the great Seal of England, as they say, yea, of all the world,
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for the confirmation of all patents and perpetuities of the euerlasting life, whereunto we are all called.
for the confirmation of all patents and perpetuities of the everlasting life, whereunto we Are all called.
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If I thought these, which I haue before recited, were not sufficient to cōfirme your faith, of Gods loue towards such as do repent, I would tarie longer herein.
If I Thought these, which I have before recited, were not sufficient to confirm your faith, of God's love towards such as do Repent, I would tarry longer herein.
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But because I haue béene both long, and also I trust, you haue some exercise of conscience in this daily (or els you are too blame) I wil but touch & goe.
But Because I have been both long, and also I trust, you have Some exercise of conscience in this daily (or Else you Are too blame) I will but touch & go.
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Consider with your selues what we are, misers, wretches & enemies to God.
Consider with your selves what we Are, misers, wretches & enemies to God.
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Consider what God is, euen hée, which hath all power, maiestie, might, glory, riches, &c. perfectly of himselfe,
Consider what God is, even he, which hath all power, majesty, might, glory, riches, etc. perfectly of himself,
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& needeth nothing, but hath all things. Consider what Christ is:
& needs nothing, but hath all things. Consider what christ is:
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concerning his Godhead, coequal with his Father, euen hee by whom all things were made, are ruled and gouerned:
Concerning his Godhead, coequal with his Father, even he by whom all things were made, Are ruled and governed:
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concerning his manhood, the onely Dearling of his Father, in whom is all his ioy.
Concerning his manhood, the only Darling of his Father, in whom is all his joy.
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Now Sir, what a loue is this? that this God which néedeth nothing, would giue wholy his owne selfe to thée his enemie, wreaking his wrath vpon him selfe, in this his Sonne:
Now Sir, what a love is this? that this God which needeth nothing, would give wholly his own self to thee his enemy, wreaking his wrath upon him self, in this his Son:
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as a man may say, to spare thée, to saue thée, to winne thée, to buie thée, to haue thée, to enioy thée for euer.
as a man may say, to spare thee, to save thee, to win thee, to buy thee, to have thee, to enjoy thee for ever.
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Because thy sinne hath separated thée from him, to the end thou mightest come eftsoones into his company againe, and therein remaine:
Because thy sin hath separated thee from him, to the end thou Mightest come eftsoons into his company again, and therein remain:
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hee himselfe became, as a man would say, a sinner, or rather sinne it selfe, euen a malediction or curse:
he himself became, as a man would say, a sinner, or rather sin it self, even a malediction or curse:
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that wée sinners, wee accursed by our sinne, might by his oblation or offering for our sinnes, by his curse, be deliuered from sinne, and from malediction.
that we Sinners, we accursed by our sin, might by his oblation or offering for our Sins, by his curse, be Delivered from sin, and from malediction.
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For by sinne, hee destroyed sinne, killing Death, Sathan, and Sinne, by their owne weapons,
For by sin, he destroyed sin, killing Death, Sathan, and Sin, by their own weapons,
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and that for thée and mee (man) if wee cast it not away by vnbeleefe. Oh wonderfull loue of God.
and that for thee and me (man) if we cast it not away by unbelief. O wonderful love of God.
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Who euer heard of such a loue? the Father of Heauen for vs his enemies, to giue his owne deare Sonne, Iesus Christ,
Who ever herd of such a love? the Father of Heaven for us his enemies, to give his own deer Son, Iesus christ,
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and that not onely to bee our Brother, to dwell among vs, but also, to the death of the Crosse for vs? Oh wonderfull loue of Christ to vs all, that was content and willing to worke this feate for vs. Was there any loue like to this loue?
and that not only to be our Brother, to dwell among us, but also, to the death of the Cross for us? O wonderful love of christ to us all, that was content and willing to work this feat for us Was there any love like to this love?
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God in déede hath commended his charitie and loue to vs heerein, that when wee were very enemies vnto him, hee would giue his owne Sonne for vs. That wee béeing men, might become,
God in deed hath commended his charity and love to us herein, that when we were very enemies unto him, he would give his own Son for us That we being men, might become,
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as you would say, Gods, God would become man. That wee beeing mortall, might become immortall, the immortall God would become mortall man.
as you would say, God's, God would become man. That we being Mortal, might become immortal, the immortal God would become Mortal man.
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That we earthly wretches might be Citizens of Heauen, the Lord of Heauen would become, as a man would say, earthly.
That we earthly wretches might be Citizens of Heaven, the Lord of Heaven would become, as a man would say, earthly.
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That wee beeing accursed, might be blessed, God would bee accursed.
That we being accursed, might be blessed, God would be accursed.
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That wee, by our father Adam, beeing brought out of Paradise, into the puddle of all paine, might be redeemed,
That we, by our father Adam, being brought out of Paradise, into the puddle of all pain, might be redeemed,
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and brought into Paradise againe, God would bee our Father, and an Adam thereunto.
and brought into Paradise again, God would be our Father, and an Adam thereunto.
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That we hauing nothing, might haue all things, God hauing all things, would haue no thing.
That we having nothing, might have all things, God having all things, would have no thing.
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That wee beeing vassailes, and slaues to all, euen to Sathan the Fiend. might be Lords of all, and of Sathan:
That we being vassals, and slaves to all, even to Sathan the Fiend. might be lords of all, and of Sathan:
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the Lord of all would become a vassaile, and a slaue to vs all, and in danger of Sathan. Oh loue incomprehensible.
the Lord of all would become a vassal, and a slave to us all, and in danger of Sathan. O love incomprehensible.
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Who can otherwise thinke now, but if the gracious good Lorde disdayned not to giue his owne Sonne, his owne hearts ioy,
Who can otherwise think now, but if the gracious good Lord disdained not to give his own Son, his own hearts joy,
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for vs his very enemies, before wée thought to begge any such thing at his hands,
for us his very enemies, before we Thought to beg any such thing At his hands,
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yea, before we were? who, I say, can thinke otherwise, but that with him, hee will giue vs all good things? If when we hated him,
yea, before we were? who, I say, can think otherwise, but that with him, he will give us all good things? If when we hated him,
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and fled away from him, he sent his Sonne to séeke vs:
and fled away from him, he sent his Son to seek us:
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who can thinke otherwise, then that now wee louing him, and lamenting, because we loue him no more,
who can think otherwise, then that now we loving him, and lamenting, Because we love him no more,
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but that he wil for euer loue vs? He that giueth the more to his enemies, wil not hée giue the lesse, trow you, to his friends? God hath giuen his owne Sonne,
but that he will for ever love us? He that gives the more to his enemies, will not he give the less, trow you, to his Friends? God hath given his own Son,
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then which thing nothing is greater, to vs his enemies:
then which thing nothing is greater, to us his enemies:
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and wee now béeing become his friends, will he deny vs faith, and pardon of our sins? which though they bee great,
and we now being become his Friends, will he deny us faith, and pardon of our Sins? which though they be great,
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yet in comparison they are nothing at all. Christ Iesus would giue his owne selfe for vs, when wee willed it not:
yet in comparison they Are nothing At all. christ Iesus would give his own self for us, when we willed it not:
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and will he now deny vs faith, if we will it? This will is his earnest, that hee hath giuen vs truely to looke indéed, for the thing willed.
and will he now deny us faith, if we will it? This will is his earnest, that he hath given us truly to look indeed, for the thing willed.
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And looke thou for it in déed: for as he hath giuen thee to will, so will he giue thée to doe.
And look thou for it in deed: for as he hath given thee to will, so will he give thee to do.
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Iesus Christ gaue his life for our euils, and by his death he deliuered vs. O then, in that hee liueth now,
Iesus christ gave his life for our evils, and by his death he Delivered us O then, in that he lives now,
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and can not die, will he forsake vs? His heart bloud was not too deare for vs, when we asked it not:
and can not die, will he forsake us? His heart blood was not too deer for us, when we asked it not:
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what can then bee now too deare for vs, asking it? Is he a changeling? Is he mutable as man is? Can hee repent him of his gifts? Did he not foresée our falles? Payd not he therefore the price? Because hee saw wee should fall sore, therefore would hee suffer sore.
what can then be now too deer for us, asking it? Is he a changeling? Is he mutable as man is? Can he Repent him of his Gifts? Did he not foresee our falls? Paid not he Therefore the price? Because he saw we should fallen soar, Therefore would he suffer soar.
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Yea, if his suffering had not béene enough, he would yet once more come again.
Yea, if his suffering had not been enough, he would yet once more come again.
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God the Father, I am sure, if the death of his Sonne incarnate, would not serue, would himselfe and the holy Ghost also become incarnate and die for vs.
God the Father, I am sure, if the death of his Son incarnate, would not serve, would himself and thee holy Ghost also become incarnate and die for us
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This death of Christ therefore looke on, as the very pledge of Gods loue towards thée, whosoeuer thou art,
This death of christ Therefore look on, as the very pledge of God's love towards thee, whosoever thou art,
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how deepe soeuer thou hast sinned. See, Gods hands are nayled, they cannot strike thee: his feete also, he cannot runne from thee:
how deep soever thou hast sinned. See, God's hands Are nailed, they cannot strike thee: his feet also, he cannot run from thee:
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his armes are wide open to embrace thee:
his arms Are wide open to embrace thee:
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his head hangs downe to kisse thee, his very heart is open, so that therein see, toote, looke, spie, peepe,
his head hangs down to kiss thee, his very heart is open, so that therein see, toot, look, spy, peep,
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and thou shalt see nothing therein, but loue, loue, loue, loue to thee: hyde thee therefore, lay thy head there with the Euangelist.
and thou shalt see nothing therein, but love, love, love, love to thee: hide thee Therefore, lay thy head there with the Evangelist.
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This is the clift of the Rocke wherein Helias stood. This is the pillow of downe for all aking heads.
This is the clift of the Rock wherein Elias stood. This is the pillow of down for all aching Heads.
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Anoint thy head with this oyle: let this oyntment enbaulme thy head, and wash thy face.
Anoint thy head with this oil: let this ointment enbaulme thy head, and wash thy face.
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Tarie thou heere, and cocke sure thou art, I warrant thee.
Tarry thou Here, and cock sure thou art, I warrant thee.
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Say with Paul, What can separate me from the loue of God? Can death, can pouertie, sickenesse, hunger or any miserie, perswade thee now, that God loueth thee not? Nay, nothing can separate thee from the loue wherewith God hath loued thee in Christ Iesus:
Say with Paul, What can separate me from the love of God? Can death, can poverty, sickness, hunger or any misery, persuade thee now, that God loves thee not? Nay, nothing can separate thee from the love wherewith God hath loved thee in christ Iesus:
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whom he loueth, he loueth to the end.
whom he loves, he loves to the end.
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So that now where aboundance of sinne hath beene in thee, the more is the aboundance of grace.
So that now where abundance of sin hath been in thee, the more is the abundance of grace.
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But to what end? Forsooth, that as sinne hath raigned to death, as thou séeest, to the killing of Gods Sonne:
But to what end? Forsooth, that as sin hath reigned to death, as thou séeest, to the killing of God's Son:
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so now Grace must raigne to Life, to the honouring of Gods Sonne, who is now aliue,
so now Grace must Reign to Life, to the honouring of God's Son, who is now alive,
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and can not die any more.
and can not die any more.
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So that they which by faith féele this, cannot any more die to God, but to sinne, whereto they are dead and buried with Christ.
So that they which by faith feel this, cannot any more die to God, but to sin, whereto they Are dead and buried with christ.
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As Christ therefore liueth, so doe they, and that to God, to righteousnesse and holinesse. The life which they liue, is In fide Filii Dei :
As christ Therefore lives, so do they, and that to God, to righteousness and holiness. The life which they live, is In fide Sons Dei:
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In the faith of the Sonne of God.
In the faith of the Son of God.
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Whereby you sée, that now I am slipt into that, which I made the third part of penance,
Whereby you see, that now I am slipped into that, which I made the third part of penance,
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namely, newnesse of life, which I could not so haue done, if that it were a part of it selfe indéed,
namely, newness of life, which I could not so have done, if that it were a part of it self indeed,
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as it is an effect or fruit of the second part, that is, of faith, or trust in Gods mercie.
as it is an Effect or fruit of the second part, that is, of faith, or trust in God's mercy.
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For he that beléeueth, that is, is certainely perswaded, sinne to be such a thing, that it is the cause of all miserie,
For he that Believeth, that is, is Certainly persuaded, sin to be such a thing, that it is the cause of all misery,
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and of it selfe so greatly angereth God, that in heauen nor in earth, nothing could appease his wrath, saue alonely the death and precious bloodshedding of the Sonne of GOD, in whom is all the delight and pleasure of the Father:
and of it self so greatly angereth God, that in heaven nor in earth, nothing could appease his wrath, save alonely the death and precious bloodshedding of the Son of GOD, in whom is all the delight and pleasure of the Father:
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hee, I say, that is perswaded thus of sinne, the same cannot but in heart abhorre and quake, to doe or say,
he, I say, that is persuaded thus of sin, the same cannot but in heart abhor and quake, to do or say,
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yea, to thinke any thing willingly, which Gods Law teacheth him to bee sinne.
yea, to think any thing willingly, which God's Law Teaches him to be sin.
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Againe, hee that beléeueth, that is, is certainely perswaded, Gods loue to bée so much towards him, that where through sinne he was lost,
Again, he that Believeth, that is, is Certainly persuaded, God's love to been so much towards him, that where through sin he was lost,
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and made a firebrand of hell, the eternall father of mercy, which is the omni-sufficient God,
and made a firebrand of hell, the Eternal father of mercy, which is the omnisufficient God,
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& néedeth nothing to vs, or of any thing that we can doe, to deliuer vs out of hell,
& needeth nothing to us, or of any thing that we can do, to deliver us out of hell,
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and to bring vs into heauen, did send euen his owne most déere Sonne out of his bosome, out of heauen into hell,
and to bring us into heaven, did send even his own most dear Son out of his bosom, out of heaven into hell,
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as a man would say, to bring vs, as I said, from thence into his owne bosome and mercie, wee béeing his very enemies:
as a man would say, to bring us, as I said, from thence into his own bosom and mercy, we being his very enemies:
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hee, I say, that is thus perswaded of Gods loue towards him, and of the price of his redemption, by the deare bloud of the Lambe immaculate, Iesus Christ, the same man cannot but loue God againe,
he, I say, that is thus persuaded of God's love towards him, and of the price of his redemption, by the deer blood of the Lamb immaculate, Iesus christ, the same man cannot but love God again,
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and of loue doe that, and heartily desire to doe better, the which might please God.
and of love do that, and heartily desire to do better, the which might please God.
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Trow you, that such a one, knowing this geare by faith, will willingly welter and wallow in his wilfull lusts, pleasures and fantasies? Will such a one,
Trow you, that such a one, knowing this gear by faith, will willingly welter and wallow in his wilful Lustiest, pleasures and fantasies? Will such a one,
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as knoweth by faith, Christ Iesus to haue giuen his bloud to wash him from his sinnes, play the Sow, to welter in his puddle of filthie sinne and vice againe? Nay, rather then he will be defiled againe by wilful sinning, he will wash often the féet of his affections, watching ouer the vice still sticking in him, which as a spring, continually sendeth out poyson enough, to drowne and defile him,
as Knoweth by faith, christ Iesus to have given his blood to wash him from his Sins, play the Sow, to welter in his puddle of filthy sin and vice again? Nay, rather then he will be defiled again by wilful sinning, he will wash often the feet of his affections, watching over the vice still sticking in him, which as a spring, continually sends out poison enough, to drown and defile him,
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if the swéete water of Christes passion in Gods sight, did not wash it, and his bloud satisfie the rigour of Gods iustice, due for the same.
if the sweet water of Christ's passion in God's sighed, did not wash it, and his blood satisfy the rigour of God's Justice, due for the same.
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This bloud of Christ shed for our sinnes, is so deare in the sight of him that beléeueth, that he will abhorre in his heart, to stampe it,
This blood of christ shed for our Sins, is so deer in the sighed of him that Believeth, that he will abhor in his heart, to stamp it,
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and tread it vnder his féete.
and tread it under his feet.
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He knoweth now by his beléefe, that it is too much, that hitherto he hath set too little by it, and is ashamed thereof.
He Knoweth now by his belief, that it is too much, that hitherto he hath Set too little by it, and is ashamed thereof.
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Therefore, for the residue of his life, hée purposeth to take better héed to himselfe, then before hee did.
Therefore, for the residue of his life, he Purposes to take better heed to himself, then before he did.
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Because hée séeeth by his faith, the grieuousnesse of GODS anger, the foulenesse of sinne, the greatnesse of Gods mercie,
Because he seeth by his faith, the grievousness of GOD'S anger, the foulness of sin, the greatness of God's mercy,
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and of Christs loue towards him, hée will now bee héedie to pray to GOD to giue him his grace accordingly, that as with his eyes, tongue, hands, féet, &c. hée hath displeased God, doing his owne will:
and of Christ love towards him, he will now be heedy to pray to GOD to give him his grace accordingly, that as with his eyes, tongue, hands, feet, etc. he hath displeased God, doing his own will:
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euen so now with the same eyes, tongue, eares, hands, féete, &c. hee may displease his owne selfe, and doe Gods will:
even so now with the same eyes, tongue, ears, hands, feet, etc. he may displease his own self, and do God's will:
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Willingly will he not doe that which might renew the death of the Sonne of God.
Willingly will he not do that which might renew the death of the Son of God.
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Hée knoweth he hath too much sinne, vnwillingly in him, so that thereto hee will not adde willing offences.
He Knoweth he hath too much sin, unwillingly in him, so that thereto he will not add willing offences.
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This willing and witting offending and sinning, whosoeuer doth flatter himselfe therein, doth euidently demonstrate and shew, that hee neuer yet indéed tasted of Christ truely.
This willing and witting offending and sinning, whosoever does flatter himself therein, does evidently demonstrate and show, that he never yet indeed tasted of christ truly.
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Hee was neuer truely perswaded, or beléeued, how foule a thing sinne is, how grieuous a thing Gods anger is,
He was never truly persuaded, or believed, how foul a thing sin is, how grievous a thing God's anger is,
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how ioyfull and precious a thing, Gods mercie in Christ is, how excéeding broad, wide, hie and déepe, Christs loue is:
how joyful and precious a thing, God's mercy in christ is, how exceeding broad, wide, high and deep, Christ love is:
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Perchance he can write, prate, talke, and preach of this geare: but yet he in part by faith, neuer felt this geare.
Perchance he can write, prate, talk, and preach of this gear: but yet he in part by faith, never felt this gear.
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For if hee did once féele this geare indéed, then would he bée so farre from continuing in sinne, willingly and wittingly, that wholy and heartily hee would giue ouer himselfe to that which is contrary, I meane, anew to life, renewing his youth, euen as the Eagle doth.
For if he did once feel this gear indeed, then would he been so Far from Continuing in sin, willingly and wittingly, that wholly and heartily he would give over himself to that which is contrary, I mean, anew to life, renewing his youth, even as the Eagl does.
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For as we, béeing in the seruitude of sin, demonstrate our seruice, by giuing ouer our members to the obeying of sinne, from iniquitie to iniquitie:
For as we, being in the servitude of since, demonstrate our service, by giving over our members to the obeying of sin, from iniquity to iniquity:
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euen so, we béeing made frée from sinne, by faith in Iesus Christ, and endued with Gods spirit, a spirit of libertie, must néeds demonstrate this fréedome and libertie, by giuing ouer our members to the obedience of the spirit:
even so, we being made free from sin, by faith in Iesus christ, and endued with God's Spirit, a Spirit of liberty, must needs demonstrate this freedom's and liberty, by giving over our members to the Obedience of the Spirit:
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by the which we are lead and guided from vertue to vertue, and all kind of holines.
by the which we Are led and guided from virtue to virtue, and all kind of holiness.
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As the vnbeléeuers declare their vnbeléefe, by the woorking of the euill spirit in them, outwardly the fruits of the flesh:
As the unbelievers declare their unbelief, by the working of the evil Spirit in them, outwardly the fruits of the Flesh:
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euen so the beléeuers declare their faith, by the working of Gods good spirit in them outwardly the fruits of the spirit.
even so the believers declare their faith, by the working of God's good Spirit in them outwardly the fruits of the Spirit.
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For as the Deuill is not dead in those which are his, but worketh still to their damnation:
For as the devil is not dead in those which Are his, but works still to their damnation:
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so is not God dead in them which bee his, but worketh still to their saluation.
so is not God dead in them which bee his, but works still to their salvation.
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The which working is not the cause of the one or the other béeing in any,
The which working is not the cause of the one or the other being in any,
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but onely a demonstration, a signe, a fruit of the same:
but only a demonstration, a Signen, a fruit of the same:
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As the Apple is not the cause of the Apple tree, but a fruit of it.
As the Apple is not the cause of the Apple tree, but a fruit of it.
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Thus then you sée briefly, that newnes of life, is not in déed a part of penance,
Thus then you see briefly, that newness of life, is not in deed a part of penance,
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but a fruit of it, a demonstration of the iustifying faith, a signe of Gods good spirit possessing the heart of the penitent:
but a fruit of it, a demonstration of the justifying faith, a Signen of God's good Spirit possessing the heart of the penitent:
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as the old life is a fruite of impenitencie, a demonstration of a lip-faith, or vnbeliefe, a signe of Sathans spirit, possessing the heart of the impenitent, which all those be, that bee not penitent. For meane I know none:
as the old life is a fruit of impenitency, a demonstration of a lip-faith, or unbelief, a Signen of Satan's Spirit, possessing the heart of the impenitent, which all those be, that be not penitent. For mean I know none:
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He that is not penitent, the same is impenitent: hee that is not gouerned by Gods spirit, the same is gouerned by Sathans spirit.
He that is not penitent, the same is impenitent: he that is not governed by God's Spirit, the same is governed by Satan's Spirit.
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For all that bée Christians, are gouerned with the spirit of Christ, which spirit hath his fruits.
For all that been Christians, Are governed with the Spirit of christ, which Spirit hath his fruits.
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All other that bee not Christs, are the Deuils. Hee that gathereth not with Christ, scattereth abroad.
All other that be not Christ, Are the Devils. He that gathereth not with christ, Scattereth abroad.
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Therefore, dearely beloued, I beséech you to consider this geare, and deceyue not your selues. If you bee not Christs, then pertayne you to the Deuill:
Therefore, dearly Beloved, I beseech you to Consider this gear, and deceive not your selves. If you be not Christ, then pertain you to the devil:
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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,
of which thing the fruits of the Flesh does assure you, as whoredom, adultery, uncleanness, wantonness, Idolatry, witchcraft, envy, strife, contention, wrath, sedition, murder, Drunkenness, gluttony, blasphemy, slothfulness, idleness, bawdy talking, slandering, etc. If these Apples grow out of the Apple trees of your hearts,
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surely, surely, the Deuill is at Inne with you, you are his birds:
surely, surely, the devil is At Inn with you, you Are his Birds:
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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.
whom when he hath well fed, he will broach you and eat you, chaw you and champ you, world without end, in Eternal woe and misery.
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But I am otherwise perswaded of you all.
But I am otherwise persuaded of you all.
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I trust you bee all Christ Iesus his people and children, yea, brethren, and by faith.
I trust you be all christ Iesus his people and children, yea, brothers, and by faith.
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As ye see your sinnes in Gods Law, and tremble, sigh, sorrow and sob for the same:
As you see your Sins in God's Law, and tremble, sighs, sorrow and sob for the same:
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euen so you sée his great mercies in his Gospell and frée promises, and therefore are glad, merrie and ioyfull,
even so you see his great Mercies in his Gospel and free promises, and Therefore Are glad, merry and joyful,
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for that you are accepted into Gods fauour, haue your sins pardoned, and are endued with the good spirit of God,
for that you Are accepted into God's favour, have your Sins pardoned, and Are endued with the good Spirit of God,
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euen the seale and signe Manuel of your election in Christ before the beginning of the world.
even the seal and Signen Manuel of your election in christ before the beginning of the world.
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The which spirit, for that he is the spirit of life, giuen to you, to worke in you, with you,
The which Spirit, for that he is the Spirit of life, given to you, to work in you, with you,
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and by you héere in this life, satisfaction and holinesse, whereunto you are called, that yée might be holy,
and by you Here in this life, satisfaction and holiness, whereunto you Are called, that the might be holy,
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euen as your heauenly Father is holy:
even as your heavenly Father is holy:
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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:
I beseech you all by admonition and warning of you, that you would stir up the Gifts of God, given to you generally and particularly, to the edifying of his Church:
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that is, I pray you, that you would not molest the good spirit of God, by rebelling against it,
that is, I pray you, that you would not molest the good Spirit of God, by rebelling against it,
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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,
when it provoketh and calls you to go on forward, that the which is holy, might yet be more holy, he which is righteous, might be more righteous,
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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.
as the evil Spirit moves and stirs up the filthy to be yet more filthy, the covetous, to be more covetous, the wicked, to be more wicked.
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Declare you now your repentance, by works of repentance. Bring forth fruits, and worthy fruits.
Declare you now your Repentance, by works of Repentance. Bring forth fruits, and worthy fruits.
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Let your sorrowing for your euils, demonstrate it selfe, departing from the euils you haue vsed.
Let your sorrowing for your evils, demonstrate it self, departing from the evils you have used.
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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.
Let your certainty of pardon of your Sins through christ, and your joy in him be demonstrated, by pursuing of the good things which God's word Teaches you.
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You are now in Christ Iesus, Gods workmanship, to doe good works which God hath prepared for you to walke in.
You Are now in christ Iesus, God's workmanship, to do good works which God hath prepared for you to walk in.
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For the grace of God that bringeth saluation vnto all men, hath appeared, and teacheth vs, that wee should deny vngodlinesse and worldly lusts,
For the grace of God that brings salvation unto all men, hath appeared, and Teaches us, that we should deny ungodliness and worldly Lustiest,
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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 that we should live soberly, righteously, and godly in this present world, looking for that blessed hope and glorious appearing of the mighty God, and of our Saviour Iesus christ, which gave himself for us, to Redeem us from all unrighteousness,
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and to purge vs a peculiar people vnto himselfe, feruently giuen vnto good works.
and to purge us a peculiar people unto himself, fervently given unto good works.
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Againe, Titus 3. For we ourselues also were in times past vnwise, disobedient, deceiued, seruing lusts,
Again, Titus 3. For we ourselves also were in times passed unwise, disobedient, deceived, serving Lustiest,
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and diuers pleasures, liuing in maliciousnesse and enuy, full of hate, and hating one another.
and diverse pleasures, living in maliciousness and envy, full of hate, and hating one Another.
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But after that the kindnesse and loue of God our Sauiour to manward appeared, not by the déeds of righteousnesse which wee wrought,
But After that the kindness and love of God our Saviour to manward appeared, not by the Deeds of righteousness which we wrought,
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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, yt wee once iustified by his grace, should be heires of eternall life through hope. This is a true saying.
but of his mercy he saved us by the fountain of the new birth, and with the renewing of the holy Ghost, which he shed on us abundantly through Iesus christ our Saviour, that we once justified by his grace, should be Heirs of Eternal life through hope. This is a true saying.
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But I will make an end, for I am too tedious.
But I will make an end, for I am too tedious.
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Dearely beloued, repent your sinnes, that is, be sorie for that which is past, beléeue in Gods mercie for pardon,
Dearly Beloved, Repent your Sins, that is, be sorry for that which is past, believe in God's mercy for pardon,
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how déepely soeuer you haue sinned, and both purpose and earnestly peruse a new life, bringing forth worthy and true fruits of repentance.
how deeply soever you have sinned, and both purpose and earnestly peruse a new life, bringing forth worthy and true fruits of Repentance.
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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,
As you have given over your members from sin to sin, to serve the devil, your tongues to swear, to lie, to flatter, to scold, to jest, to scoff, to baudie talk, to vain jangling, to boasting, etc. Your hands to picking, groping, idleness, fighting, etc. Your feet to skipping, going to evil, to dancing, etc. Your ears to hear fables, lies, vanities,
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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 evil things, etc. So now, give over your members to godliness, your tongues to speak, your ears to hear, your eyes to see, your mouths to taste, your hands to work, your feet to go about such things as may make to God's glory, sobriety of life,
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and loue to your brethren, and that dayly more and more, diligently:
and love to your brothers, and that daily more and more, diligently:
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for in a stay to stand you cannot, eyther better or worse you are to day, then you were yesterday.
for in a stay to stand you cannot, either better or Worse you Are to day, then you were yesterday.
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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,
But better I trust you be, and will be, if you mark well my Theme, that is, repent you. The which thing that you would do,
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as before I haue humbly besought you:
as before I have humbly besought you:
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euen so now yet once more I doe againe beseech you, and that for the mercies of God in Christ Iesus our Lord:
even so now yet once more I do again beseech you, and that for the Mercies of God in christ Iesus our Lord:
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Repent you, repent you, for the kingdome of heauen (that is, a kingdome full of all riches, pleasures, mirth, beautie, swéetnesse, repent you, Repent you, for the Kingdom of heaven (that is, a Kingdom full of all riches, pleasures, mirth, beauty, sweetness,
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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 Eternal felicity) is At hand. The eye hath not seen the like, the ear hath not herd the like, the heart of man cannot conceive the treasures and pleasures of this Kingdom, which now is At hand to such as Repent, that is, to such as Are sorry for their Sins, believe God's mercy through christ,
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and earnestly purpose to leade a new life.
and earnestly purpose to lead a new life.
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The God of mercie, through Christ his Sonne, graunt vs his holy spirit, and woorke in our hearts this sorrow, faith,
The God of mercy, through christ his Son, grant us his holy Spirit, and work in our hearts this sorrow, faith,
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and new life, which through his grace I haue spoken of, both now and for euer. Amen.
and new life, which through his grace I have spoken of, both now and for ever. Amen.
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An other Sermon, made also by the said master Iohn Bradford, vpon the Lords Supper. THere are two Sacraments in Christes Church:
an other Sermon, made also by the said master John Bradford, upon the lords Supper. THere Are two Sacraments in Christ's Church:
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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 one of imitation, that is, wherewith we be enrolled, as it were, in the household and family of God, which Sacrament, we call Baptism:
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the other, wherewith we be conserued, fed, kept and nourished, to continue in the same familie, which is called the Lords Supper,
the other, wherewith we be conserved, fed, kept and nourished, to continue in the same family, which is called the lords Supper,
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or the body and bloud of our Sauiour Iesus Christ, broken for our sinnes, and shed for our transgressions.
or the body and blood of our Saviour Iesus christ, broken for our Sins, and shed for our transgressions.
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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 former Sacrament, that is, of Baptism, to speak now I am not purposed, Because occasion and time serve not so thereto.
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Of the second therefore, will I speake something by Gods grace, if that first you remember this, that Baptisme in Christs Church,
Of the second Therefore, will I speak something by God's grace, if that First you Remember this, that Baptism in Christ Church,
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now, sithens Christs death, is come in place of Circumcision, which was in the same Church afore Christs comming.
now, since Christ death, is come in place of Circumcision, which was in the same Church afore Christ coming.
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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,
Whereby we may see, that Christian Parents seem to be no less bound to offer their Infants & Babes to be baptised, that they may be taken and accounted of us,
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as members of Christs mysticall body, whereunto they are receiued and sealed:
as members of Christ mystical body, whereunto they Are received and sealed:
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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. then were the Hebrews their children to be taken as pertaining to the Covenant and league with God, wherewith they were enrolled, alonely the circumstance of the eight day, not necessary to be observed, being now abrogated.
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But to come againe, of the Lords Supper, I am purposed presently to speake, through the helpe of God,
But to come again, of the lords Supper, I am purposed presently to speak, through the help of God,
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because wee are assembled in Christ (I hope) to celebrate the same.
Because we Are assembled in christ (I hope) to celebrate the same.
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Now, that the things which I shall speake, may bee better obserued, and caried away of you, I will tell you how,
Now, that the things which I shall speak, may be better observed, and carried away of you, I will tell you how,
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and in what sort I will speake of it. Thrée things would I haue marked,
and in what sort I will speak of it. Thrée things would I have marked,
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as the principals and scopes, whereto I wil referre all that I shall at this time speake thereof. They be these: Who, what, and wherefore.
as the principals and scopes, whereto I will refer all that I shall At this time speak thereof. They be these: Who, what, and Wherefore.
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That is, (to make it more plaine) Who did institute this thing which we are about to celebrate, this is the first.
That is, (to make it more plain) Who did institute this thing which we Are about to celebrate, this is the First.
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The second is, What the thing is, which is instituted. And the last is, Wherefore, and to what end it was instituted:
The second is, What the thing is, which is instituted. And the last is, Wherefore, and to what end it was instituted:
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whereby we shall be taught how to vse it. For the first, Who did institute this Sacrament and Supper.
whereby we shall be taught how to use it. For the First, Who did institute this Sacrament and Supper.
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You all doe know, that things are more estéemed sometime for the dignitie and authoritie of the person, sometime for the wisedome of the person, sometime for the power and magnificence of the person,
You all do know, that things Are more esteemed sometime for the dignity and Authority of the person, sometime for the Wisdom of the person, sometime for the power and magnificence of the person,
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and sometime for the tender loue and kindnesse of the person.
and sometime for the tender love and kindness of the person.
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If néed were, I could by examples set forth euery one of these, but I hope it is not necessary.
If need were, I could by Examples Set forth every one of these, but I hope it is not necessary.
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Now then, how can the thing which wée bée about to celebrate, but bée estéemed of euery one highly, in that the Author of it doth want no dignitie, no authoritie, no wisdome, no power, no magnificence, no holinesse, no tender loue and kindnesse? but hath all dignitie, authoritie, wisedome, power, magnificence, holines, tender loue, mercie, glory,
Now then, how can the thing which we been about to celebrate, but been esteemed of every one highly, in that the Author of it does want no dignity, no Authority, no Wisdom, no power, no magnificence, no holiness, no tender love and kindness? but hath all dignity, Authority, Wisdom, power, magnificence, holiness, tender love, mercy, glory,
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and all that can be wished absolutely.
and all that can be wished absolutely.
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Hee is GOD eternall, coequall, and substantiall, with the Father, and with the holy Ghost, the Image of the substance of GOD, the wisedome of the Father, the brightnesse of his glorie, by whome all things were made, are ruled and gouerned.
He is GOD Eternal, coequal, and substantial, with the Father, and with the holy Ghost, the Image of the substance of GOD, the Wisdom of the Father, the brightness of his glory, by whom all things were made, Are ruled and governed.
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He is the King of all Kings, and the Lord of all Lords.
He is the King of all Kings, and the Lord of all lords.
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He is the Messias of the world, our most deare and louing brother, Sauiour, Mediatour, Aduocate, Intercessour, Husband, Priest.
He is the Messias of the world, our most deer and loving brother, Saviour, Mediator, Advocate, Intercessor, Husband, Priest.
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So that the thing which commeth from him, cannot but bee estéemed, loued, and embraced,
So that the thing which comes from him, cannot but be esteemed, loved, and embraced,
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if dignitie, authoritie, wisdome, power, glory, goodnes, and mercie like vs. Yea, if any thing that can bee wished,
if dignity, Authority, Wisdom, power, glory, Goodness, and mercy like us Yea, if any thing that can be wished,
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like vs, then cannot this which our Lord did institute, but like vs, and that so much the more, by how much it is one of the last things which hee did institute & command.
like us, then cannot this which our Lord did institute, but like us, and that so much the more, by how much it is one of the last things which he did institute & command.
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God open our eyes, to sée these things accordingly: so shall we come with more reuerence to this Table of the Lord:
God open our eyes, to see these things accordingly: so shall we come with more Reverence to this Table of the Lord:
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which thing hee graunt for his mercies sake. Amen. And thus much for the first, who did institute this Sacrament.
which thing he grant for his Mercies sake. Amen. And thus much for the First, who did institute this Sacrament.
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Nowe to the second, What the Sacrament is.
Now to the second, What the Sacrament is.
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If we shall aske our eyes, our nose, our mouth, our taste, our hands, and the reason of man: If we shall ask our eyes, our nose, our Mouth, our taste, our hands, and the reason of man:
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they will all make a consonant answere, that it is bread and wine.
they will all make a consonant answer, that it is bred and wine.
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And verely, héerein they speake the trueth and lye not, as by many things may bee proued,
And verily, herein they speak the truth and lie not, as by many things may be proved,
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although the papists prate their pleasure to the contrary.
although the Papists prate their pleasure to the contrary.
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And here, my dearely beloued, I thinke I shall not bee either tedious or vnprofitable vnto you,
And Here, my dearly Beloved, I think I shall not be either tedious or unprofitable unto you,
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if that I tary a litle in shewing this veritie, that the substaunce of bread and wine remaine in the Sacrament,
if that I tarry a little in showing this verity, that the substance of bred and wine remain in the Sacrament,
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after the wordes of consecration (as they call them) be spoken.
After the words of consecration (as they call them) be spoken.
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Whereby we may learne howe shamelesse beastes they bee, which would enforce men to beleeue Transubstantiation, which is an errour, whereupon in a manner dependeth all Poperie.
Whereby we may Learn how shameless beasts they be, which would enforce men to believe Transubstantiation, which is an error, whereupon in a manner dependeth all Popery.
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For it is the stay of their Priesthood, which is neither after the order of Aaron, nor after ye order of Melchisedech :
For it is the stay of their Priesthood, which is neither After the order of Aaron, nor After the order of Melchizedek:
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but after the order of Baal, which thing is something séene by their number.
but After the order of Baal, which thing is something seen by their number.
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For the false Prophets and Priestes of Baal were alwaies many moe in number, when the wicked were in authoritie,
For the false prophets and Priests of Baal were always many more in number, when the wicked were in Authority,
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then the true Priests and Prophets of the Lorde, as the holy Hystories of the Bible doe teach.
then the true Priests and prophets of the Lord, as the holy Histories of the bible do teach.
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Reade the third of the Kings, the 18. Chap. That in the Supper of the Lorde, or in the Sacrament of Christes body (which the Papists call the Sacrament of the Altar) as though that were Christs Sacrament, which thing they can neuer prooue:
Reade the third of the Kings, the 18. Chap. That in the Supper of the Lord, or in the Sacrament of Christ's body (which the Papists call the Sacrament of the Altar) as though that were Christ Sacrament, which thing they can never prove:
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For it béeing peruerted, and vsed to a contrary end, as of sacrificing propitiatorily, for the sinnes of the quicke and of the dead, of Idolatrie, by adoring or worshipping it by godly honour, &c. is no more Christs Sacrament,
For it being perverted, and used to a contrary end, as of sacrificing propitiatorily, for the Sins of the quick and of the dead, of Idolatry, by adoring or worshipping it by godly honour, etc. is no more Christ Sacrament,
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but an horrible prophanation of it, and therefore as Christ called Gods Temple, which was called an house of prayer,
but an horrible profanation of it, and Therefore as christ called God's Temple, which was called an house of prayer,
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for the abusing and prophaning of it by the Priests, a denne of Théeues:
for the abusing and profaning of it by the Priests, a den of Thieves:
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so this which the Papists call the Sacrament of the Altar, full truely may wee call an abominable Idoll:
so this which the Papists call the Sacrament of the Altar, full truly may we call an abominable Idol:
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And therefore I would all men should know that the Sacrament of the Altar, as the Papists now doe abuse it, omitting certayne substantial points of the Lords institution,
And Therefore I would all men should know that the Sacrament of the Altar, as the Papists now do abuse it, omitting certain substantial points of the lords Institution,
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and putting in the stead thereof their owne dregs & dreames, is not the Sacrament of Christs body, nor the Lords Supper:
and putting in the stead thereof their own dregs & dreams, is not the Sacrament of Christ body, nor the lords Supper:
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whereof when wee speake reuerently, as our duetie is wée would not that men should thinke wee speake it of the popish Masse: (that I say) in the Supper of the Lord,
whereof when we speak reverently, as our duty is we would not that men should think we speak it of the popish Mass: (that I say) in the Supper of the Lord,
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or in the Sacrament of Christs body, there remaineth the substance of bread and Wine, as our senses and reasons doe teach, these many things also doe teach the same.
or in the Sacrament of Christ body, there remains the substance of bred and Wine, as our Senses and Reasons do teach, these many things also do teach the same.
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First, the holy Ghost doth plainely tell vs, by calling it often bread, after the words of Consecration, as 1. Corinthians 10. Is not the bread which we breake, a partaking of the body of Christ, sayth Paul ? Loe, plainely he saith:
First, the holy Ghost does plainly tell us, by calling it often bred, After the words of Consecration, as 1. Corinthians 10. Is not the bred which we break, a partaking of the body of christ, say Paul? Lo, plainly he Says:
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The bread which we breake, Not onely calling it bread, but adding thereto breaking, which cannot be attributed, eyther to Christs body, whereof no bone was broken, eyther to any accident,The bred which we break, Not only calling it bred, but adding thereto breaking, which cannot be attributed, either to Christ body, whereof no bone was broken, either to any accident,
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but must needs bee of a substance, which substance if it bee not Christs body, cannot be but bread.
but must needs be of a substance, which substance if it be not Christ body, cannot be but bred.
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As in the 11. Chapter, foure times hee plainely calleth it: Hee that eateth of this bread:
As in the 11. Chapter, foure times he plainly calls it: He that Eateth of this bred:
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Hee that receiueth this bread, &c. And in the Acts of the Apostles we reade,He that receiveth this bred, etc. And in the Acts of the Apostles we read,
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how that (in speaking of the Communion) They mette together to breake bread, &c. So that it is plaine, that the substance of Bread and Wine doe remayne in the Supper, after the woords of Consecration:
how that (in speaking of the Communion) They met together to break bred, etc. So that it is plain, that the substance of Bred and Wine do remain in the Supper, After the words of Consecration:
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As also may appeare plainely by Christs owne words, which calleth that which hée gaue them in the cuppe, Wine,
As also may appear plainly by Christ own words, which calls that which he gave them in the cup, Wine,
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or the fruite of the Vine, as both Matthew & Marke doe write. Whereby we sée that there is no Transsubstantiation of the Wine:
or the fruit of the Vine, as both Matthew & Mark do write. Whereby we see that there is no Transubstantiation of the Wine:
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and therefore may we also sée, that there is no Transsubstantiation of the bread.
and Therefore may we also see, that there is no Transubstantiation of the bred.
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As for the Papists cauilling, howe that it hath the name of bread, because it was bread: As for the Papists cavilling, how that it hath the name of bred, Because it was bred:
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as Simon the Leper, was called still Leprous, though he was healed:
as Simon the Leper, was called still Leprous, though he was healed:
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or as Moses Rod, being turned into a Serpent, was called a Rodde still, it prooueth nothing.
or as Moses Rod, being turned into a Serpent, was called a Rod still, it proveth nothing.
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For there was in the one a plaine sight, and the senses certified that Simon was no Leper:
For there was in the one a plain sighed, and the Senses certified that Simon was no Leper:
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and in the other plaine mention, that the Rod was turned into a Serpent.
and in the other plain mention, that the Rod was turned into a Serpent.
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But concerning the Sacrament, neyther the senses sée any other thing then bread, neyther is there any mention made of turning.
But Concerning the Sacrament, neither the Senses see any other thing then bred, neither is there any mention made of turning.
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And therefore their cauill is plainly séene to be but a cauill, and of no force.
And Therefore their cavil is plainly seen to be but a cavil, and of no force.
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But to come againe, to bring moe reasons against Transsubstantiation. Secondly, that the substance of bread remayneth still, the very text doeth teach.
But to come again, to bring more Reasons against Transubstantiation. Secondly, that the substance of bred remaineth still, the very text doth teach.
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For the Euangelists, and the Apostle Saint Paul doe witnesse, that Christ gaue that to his disciples,
For the Evangelists, and the Apostle Saint Paul do witness, that christ gave that to his Disciples,
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and called it his body which hee tooke, on which hee gaue thanks, and which hee brake:
and called it his body which he took, on which he gave thanks, and which he brake:
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but he tooke bread, gaue thanks on bread, and broke bread, Ergo, he gaue bread, and called bread his body, as he called the Cuppe, the new Testament.
but he took bred, gave thanks on bred, and broke bred, Ergo, he gave bred, and called bred his body, as he called the Cup, the new Testament.
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So that it followeth by this, that there is no Transubstantiation.
So that it follows by this, that there is no Transubstantiation.
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And this reason I my selfe haue promised in writing, to prooue by the authoritie of the Fathers,
And this reason I my self have promised in writing, to prove by the Authority of the Father's,
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namely, Ireneus. Tertullian, Origine, Ciprian, Epiphanius, Hieronimus, Augustinus, Theodorete, Cirill, Bede, if so bee I may haue the vse of my bookes.
namely, Irenaeus. Tertullian, Origine, Cyprian, Epiphanius, Jerome, Augustine, Theodoret, Cyril, Bede, if so be I may have the use of my books.
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Thirdly, that in the Sacrament, there is no Transubstantiation of the bread, by this reason I doe prooue:
Thirdly, that in the Sacrament, there is no Transubstantiation of the bred, by this reason I do prove:
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Like as by our sauiour Christ, the Spirit of trueth spake of the bread, This is my body :
Like as by our Saviour christ, the Spirit of truth spoke of the bred, This is my body:
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So sayth the same spirit of trueth, of the same bread, That wee many, are one body, and one bread, &c.
So say the same Spirit of truth, of the same bred, That we many, Are one body, and one bred, etc.
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So that as it appeareth, the Sacrament not to bee in the Church, by Transubstantiation, euen so is it not Christs naturall body, by Transubstantiation.
So that as it appears, the Sacrament not to be in the Church, by Transubstantiation, even so is it not Christ natural body, by Transubstantiation.
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Fourthly, I prooue that there is no Transsubstantiation by Luke and Pauls wordes, spoken ouer the Cuppe. Fourthly, I prove that there is no Transubstantiation by Lycia and Paul's words, spoken over the Cup.
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For no lesse are they effectuall to Transsubstantiate the Cup: then their words spoken of the bread, are operatorious and mighty to Transsubstantiate the bread.
For no less Are they effectual to Transubstantiate the Cup: then their words spoken of the bred, Are operatorious and mighty to Transubstantiate the bred.
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For as they say of the bread, This is my body, so say they of the Cup, This Cup is the new Testament:
For as they say of the bred, This is my body, so say they of the Cup, This Cup is the new Testament:
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Which thing is absurde to bee spoken or thought, eyther of the Cup, or of the thing in the Cup by Transsubstantiation.
Which thing is absurd to be spoken or Thought, either of the Cup, or of the thing in the Cup by Transubstantiation.
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Yea, rather in saying these wordes, This Cup is the new Testament :
Yea, rather in saying these words, This Cup is the new Testament:
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wee are taught by their coupling this worde, Cup, to the demonstratiue, This, how we should in these wordes, This is my body, knowe that this word, This, doeth there demonstrate bread.
we Are taught by their coupling this word, Cup, to the demonstrative, This, how we should in these words, This is my body, know that this word, This, doth there demonstrate bred.
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Fiftly, that the substance of bread remaineth in the Sacrament, as the reasons before brought foorth do prooue, Fifty, that the substance of bred remains in the Sacrament, as the Reasons before brought forth do prove,
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so doth the definition of a Sacrament.
so does the definition of a Sacrament.
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For the Fathers doe affirme it, to consist of an earthly thing, and of an heauenly thing, of the word,
For the Father's do affirm it, to consist of an earthly thing, and of an heavenly thing, of the word,
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and of the element, of sensible things, and of things which bee perceiued by the minde.
and of the element, of sensible things, and of things which be perceived by the mind.
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But Trāssubstantiation taketh cleane away ye earthly thing, the element, the sensible thing, and so maketh it no Sacrament.
But Transubstantiation Takes clean away you earthly thing, the element, the sensible thing, and so makes it no Sacrament.
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And therefore the definition of a Sacrament full well teatheth, that bread which is the earthly thing, the sensible thing,
And Therefore the definition of a Sacrament full well teatheth, that bred which is the earthly thing, the sensible thing,
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and the element remaineth still, as saint Augustine saith:
and the element remains still, as saint Augustine Says:
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The worde commeth to the element, (he sayth not, taketh away the element,) and so it is made a Sacrament.
The word comes to the element, (he say not, Takes away the element,) and so it is made a Sacrament.
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Sixtly, the nature, and propertie of a Sacrament, teacheth this also which I haue affirmed. For as Cyprian writeth, that Sacraments beare the names of the things which they signifie:
Sixty, the nature, and property of a Sacrament, Teaches this also which I have affirmed. For as Cyprian Writeth, that Sacraments bear the names of the things which they signify:
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so doeth saint Augustine teach, that if Sacraments haue not some signification with the things where of they be Sacramentes, then are they no Sacraments.
so doth saint Augustine teach, that if Sacraments have not Some signification with the things where of they be Sacraments, then Are they not Sacraments.
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Now, in the Lordes supper this similitude is first in nourishing, yt as bread nourisheth the body:
Now, in the lords supper this similitude is First in nourishing, that as bred Nourishes the body:
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so Christs body broken, feedeth the soule, Secondly, in bringing together many into one, that as in ye Sacrament, many graines of Corne are made one bread:
so Christ body broken, feeds the soul, Secondly, in bringing together many into one, that as in you Sacrament, many grains of Corn Are made one bred:
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many Grapes are made one lyquour and Wine:
many Grapes Are made one lyquour and Wine:
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so the multitude which worthily receiue the Sacrament, are made one body with Christ and his Church.
so the multitude which worthily receive the Sacrament, Are made one body with christ and his Church.
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Last of all, in one vnlikely likelinesse or similitude, that as bread eaten, turneth into our nature:
Last of all, in one unlikely likeliness or similitude, that as bred eaten, turns into our nature:
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so we rightly, eating the Sacrament by faith, turne into the nature of Christ.
so we rightly, eating the Sacrament by faith, turn into the nature of christ.
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So that it is plaine to them that wil sée, that to take the substance of bread away, is cleane against the nature and propertie of a Sacrament.
So that it is plain to them that will see, that to take the substance of bred away, is clean against the nature and property of a Sacrament.
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I will speake nothing how that this their doctrine of Transubstantiation, beside the manifold absurdities it hath in it, (which to rehearse I omit) it vtterly ouerthroweth the vse of the Sacrament,
I will speak nothing how that this their Doctrine of Transubstantiation, beside the manifold absurdities it hath in it, (which to rehearse I omit) it utterly Overthroweth the use of the Sacrament,
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and is cleane cōtrary to the end wherefore it was instituted, & so is no longer a Sacrament,
and is clean contrary to the end Wherefore it was instituted, & so is no longer a Sacrament,
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but an Idoll, and is the cause of much Idolatrie, conuerting the peoples hearts from an heauenly conuersation, to an earthly,
but an Idol, and is the cause of much Idolatry, converting the peoples hearts from an heavenly Conversation, to an earthly,
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and turning the Communion, into a priuate action, and a matter of gazing and piping, of adoring and worshipping the worke of mens hands,
and turning the Communion, into a private actium, and a matter of gazing and piping, of adoring and worshipping the work of men's hands,
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for the liuing God, which dwelleth not in Temples made with mens hands, much lesse, lyeth he in Pixes and Chests, whose true worshippe is in spirit and veritie, which God graunt vs all to render vnto him continually. Amen.
for the living God, which dwells not in Temples made with men's hands, much less, lies he in Pixes and Chests, whose true worship is in Spirit and verity, which God grant us all to render unto him continually. Amen.
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The Sacrament of Baptisme doth also teach vs, that as the substance of the water remaineth there:
The Sacrament of Baptism does also teach us, that as the substance of the water remains there:
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so in the Lords Supper, remaineth the substance of bread after consecration.
so in the lords Supper, remains the substance of bred After consecration.
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For as by Baptisme we are engraffed into Christ, so by the Supper we are fedde with Christ.
For as by Baptism we Are engrafted into christ, so by the Supper we Are fed with christ.
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These two Sacraments, the Apostle gladly coupleth together, 1. Cor. 10. and 1. Cor. 12. Wee are baptized into one body (sayth hee) and haue drunke all of one spirit :
These two Sacraments, the Apostle gladly Coupleth together, 1. Cor. 10. and 1. Cor. 12. we Are baptised into one body (say he) and have drunk all of one Spirit:
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meaning it by the Cuppe, as Chrysostome and other great learned men doe well interprete it.
meaning it by the Cup, as Chrysostom and other great learned men do well interpret it.
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As therefore in Baptisme is giuen vnto vs the holy Ghost, and pardon of our sinnes, which yet lie not lurking in the water:
As Therefore in Baptism is given unto us the holy Ghost, and pardon of our Sins, which yet lie not lurking in the water:
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so in the Lords Supper, is giuen vnto vs the Communion of Christs bodie and bloud, that is, grace, forgiuenesse of sinnes, innocencie, life, immortalitie, without any Transubstantiation,
so in the lords Supper, is given unto us the Communion of Christ body and blood, that is, grace, forgiveness of Sins, innocence, life, immortality, without any Transubstantiation,
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or including of the same in the bread.
or including of the same in the bred.
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By Baptisme, the old man is put off, and the new man put on, yea, Christ is put on, but without Transubstantiating the water.
By Baptism, the old man is put off, and the new man put on, yea, christ is put on, but without Transubstantiating the water.
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And euen so it is in the Lords Supper.
And even so it is in the lords Supper.
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Wee by fayth spiritually in our soules doe féed on Christs body broken, do eate his flesh and drinke his blood:
we by faith spiritually in our Souls do feed on Christ body broken, do eat his Flesh and drink his blood:
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doe dwell in him, and he in vs, but without Transsubstantiation.
do dwell in him, and he in us, but without Transubstantiation.
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As for the cauill they make, that we are baptized into one body, meaning thereby the mysticall body, As for the cavil they make, that we Are baptised into one body, meaning thereby the mystical body,
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& not the naturall body of Christ, whereby they would enforce that wee are fed with the naturall body of Christ,
& not the natural body of christ, whereby they would enforce that we Are fed with the natural body of christ,
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but wée are not ingraffed into it, but into the mysticall body, and so put away the reason aforesaid.
but we Are not Ingrafted into it, but into the mystical body, and so put away the reason aforesaid.
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As for this cauill, I say, wee may soone auoyde it, if so bee that we will consider how that Christ, which is the head of the mysticall body, is not separate from the body,
As for this cavil, I say, we may soon avoid it, if so be that we will Consider how that christ, which is the head of the mystical body, is not separate from the body,
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and therefore to be ingraffed to the mysticall body, is to bée ingraffed into the naturall bodie of Christ, to bée a member of his flesh, and bones of his bones:
and Therefore to be Ingrafted to the mystical body, is to been Ingrafted into the natural body of christ, to been a member of his Flesh, and bones of his bones:
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as Pope Leo full wel doeth witnesse, in saying, that Corpus regenerati fit caro crucifixi :
as Pope Leo full well doth witness, in saying, that Corpus Regenerati fit Caro crucifixi:
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The body (sayth hée) of the regenerate, is made the flesh of Christ crucified.
The body (say he) of the regenerate, is made the Flesh of christ Crucified.
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And héereto I could adde some reasons for ye excellency of Baptisme. I tro•e it bée more to bee gotten, then to be nourished.
And hereto I could add Some Reasons for you excellency of Baptism. I tro•e it been more to be got, then to be nourished.
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As for the excellent miracle of the patefaction of the Trinitie, and the descending of the holy Ghost in Baptisme in •visible forme, the like whereto was not seene in the Lordes Supper:
As for the excellent miracle of the patefaction of the Trinity, and the descending of the holy Ghost in Baptism in •visible Form, the like whereto was not seen in the lords Supper:
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I will omitte to speake of •urther, then that I would you should knowe howe it were no mastery, to set foorth the excellencie of this Sacrament,
I will omit to speak of •urther, then that I would you should know how it were no mastery, to Set forth the excellency of this Sacrament,
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as well as of the Supper.
as well as of the Supper.
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It is a plaine signe of Antichrist, to deny the substance of bread and wine to bée in the Lordes Supper after consecration:
It is a plain Signen of Antichrist, to deny the substance of bred and wine to been in the lords Supper After consecration:
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For in so dooing and graunting Transsubstantiation, the propertie of the humane nature of Christ is denied.
For in so doing and granting Transubstantiation, the property of the humane nature of christ is denied.
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For it is not of the humane nature, but of the diuine nature, to bée in many places at once As Didymus, De spiritu sancto, doeth prooue thereby the diuinitie of the holy Ghost.
For it is not of the humane nature, but of the divine nature, to been in many places At once As Didymus, De spiritu sancto, doth prove thereby the divinity of the holy Ghost.
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Now grant Transsubstantiation, and then Christes naturall body must needes bee in many places, which is nothing else but to confound the two natures in Christ,
Now grant Transubstantiation, and then Christ's natural body must needs be in many places, which is nothing Else but to confound the two nature's in christ,
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or to deny Christs humane nature, which is the selfe same that Saint Iohn saith, to deny Christ to be come in the flesh.
or to deny Christ humane nature, which is the self same that Saint John Says, to deny christ to be come in the Flesh.
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And this who so doeth, by the testimonie of Saint Iohn, is an Antichrist in his so doing, whatsoeuer otherwise he doe prate.
And this who so doth, by the testimony of Saint John, is an Antichrist in his so doing, whatsoever otherwise he do prate.
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Reade Saint Augustine in his Epistle to Dardanus, and his 50. and 30. Treatise vpon Saint Iohn, and easily you shall sée how that Christs body must néeds bee in one place. Oportet in vno loco esse :
Read Saint Augustine in his Epistle to Dardanus, and his 50. and 30. Treatise upon Saint John, and Easily you shall see how that Christ body must needs be in one place. Oportet in vno loco esse:
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But his trueth is in all places.
But his truth is in all places.
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If there bee no substance of bread in the Sacrament, but Transubstantiation, then Christs bodie is receyued of the vngodly, If there be no substance of bred in the Sacrament, but Transubstantiation, then Christ body is received of the ungodly,
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and eaten with their téeth, which is not onely against S. Augustine (calling this spéech, Except you eate the flesh of the sonne of man, &c. A figuratiue spéech:) but also against the plaine Scriptures, which affirme them to dwell in Christ,
and eaten with their tooth, which is not only against S. Augustine (calling this speech, Except you eat the Flesh of the son of man, etc. A figurative speech:) but also against the plain Scriptures, which affirm them to dwell in christ,
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and Christ in them, and they to haue euerlasting life that eate him, which the wicked haue not, although they eate the Sacrament.
and christ in them, and they to have everlasting life that eat him, which the wicked have not, although they eat the Sacrament.
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Hee that eateth of this bread, (sayth Christ) shall liue for euermore. Therefore they eate not Christs bodie,He that Eateth of this bred, (say christ) shall live for evermore. Therefore they eat not Christ body,
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but (as Paul saith) they eate in iudgement and damnation, which I trow be an other manner of thing then Christs body.
but (as Paul Says) they eat in judgement and damnation, which I trow be an other manner of thing then Christ body.
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And this doth saint Augustine affirme, saying:
And this does saint Augustine affirm, saying:
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None do eat Christs body, which is not in the body of Christ, that is, (as he expoūdeth it) in whō Christ dwelleth not, & he in Christ.
None do eat Christ body, which is not in the body of christ, that is, (as he expoundeth it) in whom christ dwells not, & he in christ.
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Which thing the wicked doe not, because they want faith and the holy Spirite, which be the meanes whereby Christ is receiued.
Which thing the wicked do not, Because they want faith and the holy Spirit, which be the means whereby christ is received.
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To the things which I haue brought héerefoorth, to improue Transubstantiation, I could bring in the Fathers to confirme the same, which succeeded continually many hundreth yéeres after Christ.
To the things which I have brought héerefoorth, to improve Transubstantiation, I could bring in the Father's to confirm the same, which succeeded continually many Hundredth Years After christ.
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Also I could shew that Transubstantiation is but a newe doctrine, not established, before Sathan (which was tyed for a thousand yéeres) was letten loose.
Also I could show that Transubstantiation is but a new Doctrine, not established, before Sathan (which was tied for a thousand Years) was let lose.
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Also I could shewe, that euer hitherto, since it was established, in all times it hath bene resisted and spoken against.
Also I could show, that ever hitherto, since it was established, in all times it hath be resisted and spoken against.
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Yea, before this doctrine, the Church was nothing so endowed with goods, landes, and possessions, as it hath béene since.
Yea, before this Doctrine, the Church was nothing so endowed with goods, Lands, and possessions, as it hath been since.
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It hath brought no small gaine, no small honour, no small ease to the Cleargie: and therefore no maruaile though they striue and fight for it.
It hath brought no small gain, no small honour, no small ease to the Clergy: and Therefore no marvel though they strive and fight for it.
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It is their Maozim, it is their Helena. GOD destroy it with the breath of his mouth,
It is their Maozim, it is their Helena. GOD destroy it with the breath of his Mouth,
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as shortly he will for his names sake. Amen.
as shortly he will for his names sake. Amen.
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If time would serue, I could and would heere tell you of the absurdities which come by this doctrine:
If time would serve, I could and would Here tell you of the absurdities which come by this Doctrine:
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but for times sake I must omit it.
but for times sake I must omit it.
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Onely for Gods sake see this, that this their doctrine of Transsubstantiation is an vntrueth, already I haue proued,
Only for God's sake see this, that this their Doctrine of Transubstantiation is an untruth, already I have proved,
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and forget not, that it is the whole stay of all Poperie, and the pillar of their Priesthood:
and forget not, that it is the Whole stay of all Popery, and the pillar of their Priesthood:
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whereby Christs Priesthood, Sacrifice, Ministerie, & Trueth is letted, yea, peruerted, and vtterly ouerthrowne.
whereby Christ Priesthood, Sacrifice, Ministry, & Truth is letted, yea, perverted, and utterly overthrown.
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GOD our Father, in the blood of his Sonne Christ, open the eyes and minds of all our Magistrates, all other that beare the name of Christ, to sée to it in time, to GODS glory, and their owne saluation. Amen.
GOD our Father, in the blood of his Son christ, open the eyes and minds of all our Magistrates, all other that bear the name of christ, to see to it in time, to GOD'S glory, and their own salvation. Amen.
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Now to returne to the second matter, what the Sacrament is, you sée that to the senses and reason of man, it is bread and wine:
Now to return to the second matter, what the Sacrament is, you see that to the Senses and reason of man, it is bred and wine:
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Which is most true, as by the scriptures, and otherwise I haue already proued: and therefore away with Transsubstantiation.
Which is most true, as by the Scriptures, and otherwise I have already proved: and Therefore away with Transubstantiation.
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But héere, least wee should make it no Sacrament, for a Sacrament consisteth of two things:
But Here, lest we should make it no Sacrament, for a Sacrament Consisteth of two things:
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and least a man should by this gather, that wee make it none other thing but bare bread,
and lest a man should by this gather, that we make it none other thing but bore bred,
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and a naked signe, and so rayle at their pleasure on vs, saying, How can a man be guiltie of the body and blood of Christ, by vnworthy receiuing of it,
and a naked Signen, and so rail At their pleasure on us, saying, How can a man be guilty of the body and blood of christ, by unworthy receiving of it,
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if it be but bare bread, & so forth? For this purpose I will now speake a litle more héereabout, by GODS grace, to stoppe their mouthes,
if it be but bore bred, & so forth? For this purpose I will now speak a little more hereabout, by GOD'S grace, to stop their mouths,
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and to stirre vp your good hearts, more to the worthy estimation and perception of this holy mysterie.
and to stir up your good hearts, more to the worthy estimation and perception of this holy mystery.
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When a louing friend giueth to thée a thing, or sendeth to thee a token (as for an example, a napkin,
When a loving friend gives to thee a thing, or sends to thee a token (as for an Exampl, a napkin,
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or such like) I thinke thou doest not as thou shouldest do, if that with the thing thou considerest not the mind of thy friend that sendeth or giueth the thing,
or such like) I think thou dost not as thou Shouldst do, if that with the thing thou Considerest not the mind of thy friend that sends or gives the thing,
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and according thereunto estéemest and receyuest it.
and according thereunto esteemest and receivest it.
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And so of this bread thinke I, that if thou doe not rather consider the mind of thy louer Christ,
And so of this bred think I, that if thou do not rather Consider the mind of thy lover christ,
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then the thing which thou séeest:
then the thing which thou séeest:
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yea, if thou doe not altogether consider Christs mind, thou dealest vnhonestly, and strumpetlike with him.
yea, if thou do not altogether Consider Christ mind, thou dealest unhonestly, and Strumpet-like with him.
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For it is the propertie of strumpets, to consider the things giuen and sent them, rather then the loue and mind of the giue• & sender:
For it is the property of strumpets, to Consider the things given and sent them, rather then the love and mind of the giue• & sender:
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whereas the true louers doe not consider in any poynt, the things giuen or sent, but the mind of the partie.
whereas the true lovers do not Consider in any point, the things given or sent, but the mind of the party.
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So wee, if we bee true louers of Christ, must not consider barely the outwarde thing which we see,
So we, if we be true lovers of christ, must not Consider barely the outward thing which we see,
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and our senses perceiue, but rather altogether we must and should sée & consider the minde of Christ,
and our Senses perceive, but rather altogether we must and should see & Consider the mind of christ,
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and héereafter and accordingly to it to estéeme the Sacrament.
and hereafter and accordingly to it to esteem the Sacrament.
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But how shall we know the minde of Christ? Forsooth, as a mans minde is best knowen by his word:
But how shall we know the mind of christ? Forsooth, as a men mind is best known by his word:
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so by Christs worde shall we know his minde. Now his words bee manifest, and most plaine:
so by Christ word shall we know his mind. Now his words be manifest, and most plain:
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This (saith he) is my body: therefore accordingly should we estéeme, take, and receiue it.This (Says he) is my body: Therefore accordingly should we esteem, take, and receive it.
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If he had spoken nothing, or if he had spoken doubtfully, then might we haue béene in some doubt.
If he had spoken nothing, or if he had spoken doubtfully, then might we have been in Some doubt.
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But in that he speaketh so plainely, saying, This is my body :
But in that he speaks so plainly, saying, This is my body:
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who can, may, or dare be so bolde as to doubt of it? He is the trueth and can not lye, hee is omnipotent and can doe all things: therefore it is his body.
who can, may, or Dare be so bold as to doubt of it? He is the truth and can not lie, he is omnipotent and can do all things: Therefore it is his body.
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This I beleeue, this I confesse, and pray you all heartily to beware of these and such like wordes, that it is but a signe or a figure of his body:
This I believe, this I confess, and pray you all heartily to beware of these and such like words, that it is but a Signen or a figure of his body:
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Except yee will discerne betwixt signes which 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:
Except ye will discern betwixt Signs which signify only, and Signs which also do represent, confirm and seal up (or as a man may say) give with their signification. As for an Exampl:
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An Iuie bush, is a signe of Wine to be sold: the budding of Aarons Rod, did signifie Aarons Priesthood, allowed of the Lord:
an Ivy bush, is a Signen of Wine to be sold: the budding of Aaron's Rod, did signify Aaron's Priesthood, allowed of the Lord:
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the reseruation of Moses Rod, did signifie the rebellion of the children of Israel:
the reservation of Moses Rod, did signify the rebellion of the children of Israel:
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the stones taken out of Iordane, Gedeons fléece of wooll, &c. Such as these, be signes significatiue, and shew no gift.
the stones taken out of Iordane, Gedeons fleece of wool, etc. Such as these, be Signs significative, and show no gift.
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But in the other signes, which some call exhibitiue, is there not onely a signification of the thing,
But in the other Signs, which Some call exhibitive, is there not only a signification of the thing,
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but also a declaration of a gift, yea, in a certaine manner, a giuing also:
but also a declaration of a gift, yea, in a certain manner, a giving also:
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As Baptisme signifieth not onely the cleansing of the conscience from sinne, by the merits of Christs blood,
As Baptism signifies not only the cleansing of the conscience from sin, by the merits of Christ blood,
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but also is a very cleansing from sinne.
but also is a very cleansing from sin.
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And therefore it was sayd to Paul, that he should arise and wash away his sinnes,
And Therefore it was said to Paul, that he should arise and wash away his Sins,
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and not that hee should arise and take onely a signe of washing away his sinnes.
and not that he should arise and take only a Signen of washing away his Sins.
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In the Lords Supper, the bread is called a partaking of the Lords body, and not onely a bare signe of the Lords body.
In the lords Supper, the bred is called a partaking of the lords body, and not only a bore Signen of the lords body.
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This I speake not, as though the elements of these Sacraments (were Transsubstantiate) which I haue already impugned eyther,
This I speak not, as though the elements of these Sacraments (were Transubstantiate) which I have already impugned either,
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as though Christs body were in bread or wine, eyther were tyed to the elements, otherwise then Sacramentally,
as though Christ body were in bred or wine, either were tied to the elements, otherwise then Sacramentally,
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and spiritually, eyther that the bread and wine may not, and must not bee called Sacramentall, and externall signes:
and spiritually, either that the bred and wine may not, and must not be called Sacramental, and external Signs:
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but that they might be discerned from significatiue and bare signes onely, and bee taken for signes exhibitiue, and representiue.
but that they might be discerned from significative and bore Signs only, and be taken for Signs exhibitive, and representiue.
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By this meanes a Christian conscience will call and estéeme the bread of the Lord, as the body of Christ.
By this means a Christian conscience will call and esteem the bred of the Lord, as the body of christ.
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For it will neuer estéeme the Sacraments of Christ after their exterior appearance, but after the words of Christ.
For it will never esteem the Sacraments of christ After their exterior appearance, but After the words of christ.
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Whereof it commeth, that the Fathers, as Chrysostome and others doe speake with so full a mouth,
Whereof it comes, that the Father's, as Chrysostom and Others do speak with so full a Mouth,
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when they speake of the Sacrament: for their respect was to Christs words.
when they speak of the Sacrament: for their respect was to Christ words.
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If the Schoolemen which followed, had the same spirit which they had, then would they neuer haue consented to Transsubstantiation.
If the Schoolmen which followed, had the same Spirit which they had, then would they never have consented to Transubstantiation.
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For with great admiration some of the Fathers doe say, that the bread is changed or turned into the body of Christ,
For with great admiration Some of the Father's do say, that the bred is changed or turned into the body of christ,
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and the wine into his blood: meaning it of a mutation or change, not corporall, but spirituall, figuratiue, Sacramentall, or mystical.
and the wine into his blood: meaning it of a mutation or change, not corporal, but spiritual, figurative, Sacramental, or mystical.
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For now it is no common bread, nor common wine, béeing ordained to serue for the foode of the soule.
For now it is no Common bred, nor Common wine, being ordained to serve for the food of the soul.
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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,
The Schoolmen have understood it, as the Papists now preach of a substantial changing, as though it were no great miracle, that Common bred should now be assumed into that dignity, that it should be called Christ body,
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and serue for a celestiall foode, and be made a Sacrament of his body and blood.
and serve for a celestial food, and be made a Sacrament of his body and blood.
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As before therefore I haue spoken, I would wish that this Sacrament should be estéemed & called of vs Christian men,
As before Therefore I have spoken, I would wish that this Sacrament should be esteemed & called of us Christian men,
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after Christs words, namely, Christs body, and the wine Christs blood, rather then otherwise.
After Christ words, namely, Christ body, and the wine Christ blood, rather then otherwise.
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Not that I meane any other presence of Christs body, then a presence of grace, a preseruer to Faith, a presence spiritually,
Not that I mean any other presence of Christ body, then a presence of grace, a preserver to Faith, a presence spiritually,
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and not corporally, really, naturally, and carnally, as the Papists doe meane.
and not corporally, really, naturally, and carnally, as the Papists do mean.
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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.
For in such sort Christ body is only in heaven, on the right hand of God the Father almighty, whither our faith in the use of the Sacrament, Ascendeth and receiveth Whole christ accordingly.
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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, Yea, but one will say, that to call the Sacrament on that sort, is to give an occasion of Idolatry to the people, which will take the Sacrament which they see, simply for Christ body,
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as by experience wée are well taught:
as by experience we Are well taught:
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and therefore it were better to call it bread, and so lesse harme should be, especially in this age.
and Therefore it were better to call it bred, and so less harm should be, especially in this age.
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To this obiection I answer, that indéed great Idolatrie is committed to, and about this Sacrament, To this objection I answer, that indeed great Idolatry is committed to, and about this Sacrament,
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and therefore men ought, as much as they can, to auoyd from occasioning or confirming it.
and Therefore men ought, as much as they can, to avoid from occasioning or confirming it.
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But in as much as the holy Ghost is wiser then man, and had foresight of the euils that might bee,
But in as much as the holy Ghost is Wiser then man, and had foresight of the evils that might be,
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and yet notwithstanding, doth call it Christs bodie:
and yet notwithstanding, does call it Christ body:
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I thinke wee should doe euill, if we should take vpon vs to reforme his spéech.
I think we should do evil, if we should take upon us to reform his speech.
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If Ministers did their dueties in Catechizing and Preaching, then doubtlesse, to call the Sacrament Christs body,
If Ministers did their duties in Catechizing and Preaching, then doubtless, to call the Sacrament Christ body,
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and to estéeme it accordingly, could not giue occasion to Idolatrie, and confirme it. Therefore woe vnto them that preach not.
and to esteem it accordingly, could not give occasion to Idolatry, and confirm it. Therefore woe unto them that preach not.
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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,
There be two evils about the Sacraments, which to avoid, the holy Ghost hath taught us For least we should with the Papists, think Christ's body present in,
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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,
or with the bred really, naturally, and corporally to be received with our bodily Mouth (where there is no other presence of Christ's body then spiritual,
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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 to the faith) in many places he Keepeth still the name of bred, as in the Epistle to the Corinthians, the tenth and Eleventh Chapters.
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And least we should make too light of it, making it but a bare signe,
And lest we should make too Light of it, making it but a bore Signen,
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and no better then common bread, the holy Ghost calleth it Christes body, whose spéech I wish we would followe,
and no better then Common bred, the holy Ghost calls it Christ's body, whose speech I wish we would follow,
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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,
and that not only as well to avoid the evil which is now a days most to be feared, Concerning the Sacrament, I mean, of contemning it,
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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.
as also for that no faithful man comes to the Sacrament to receive bred simply, but rather, yea, altogether to communicate with Christ's body and blood.
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For else to eate and drinke (as Paul saith) they haue houses of their owne.
For Else to eat and drink (as Paul Says) they have houses of their own.
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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.
The contempt of the Sacrament, in the days of King Edward, hath caused these plagues upon us presently, the Lord be merciful unto us Amen.
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And thus much for the obiection, of calling the Sacrament by the name of Christes body.
And thus much for the objection, of calling the Sacrament by the name of Christ's body.
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What (saith one?) to cal the Sacrament Christs body, and to make none other presence then by grace, What (Says one?) to call the Sacrament Christ body, and to make none other presence then by grace,
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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 spiritually to faith, which is of things hoped for, and of things which to the bodily Senses do not appear, is to make no presence At all,
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or to make him none otherwise present, then hee is in his worde when it is preached:
or to make him none otherwise present, then he is in his word when it is preached:
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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,
and Therefore what need we to receive the Sacrament, in as much as by this Doctrine, a man may receive him daily in the field,
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as well and as much as in the Church, in the celebration and vse of the Sacrament?
as well and as much as in the Church, in the celebration and use of the Sacrament?
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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,
To this objection, I First answer, that in deed, neither the Scripture nor Christian Faith will give us leave to make any carnal, real, natural corporal,
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or any such grosse presence of Christs naturall body in the Sacrament.
or any such gross presence of Christ natural body in the Sacrament.
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For it is in Heauen, and the Heauens must haue it (as sayeth Pete• ) till Christes comming to iudgement,
For it is in Heaven, and the Heavens must have it (as Saith Pete•) till Christ's coming to judgement,
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except wée would denie the humanitie of Christ, and the veritie of mans nature in him.
except we would deny the humanity of christ, and the verity of men nature in him.
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The presence therefore which wee beléeue and confesse, is such a presence, as reason knoweth not,
The presence Therefore which we believe and confess, is such a presence, as reason Knoweth not,
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and the world cannot learn, nor any that looketh in this matter with other eyes,
and the world cannot Learn, nor any that looks in this matter with other eyes,
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or heareth with other eares, thē with the eares and eyes of the Spirit, and of Faith.
or hears with other ears, them with the ears and eyes of the Spirit, and of Faith.
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Which Faith, though it bee of things hoped for, and so of things absent to the corporall sences,
Which Faith, though it be of things hoped for, and so of things absent to the corporal Senses,
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yet this absence, is not an absence in déede, but to reason, and the olde man, the nature of Faith beeing a possession of things hoped for.
yet this absence, is not an absence in deed, but to reason, and the old man, the nature of Faith being a possession of things hoped for.
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Therefore, to graunt a presence to Faith, is not to make no presence at all, but to such as know not Faith.
Therefore, to grant a presence to Faith, is not to make no presence At all, but to such as know not Faith.
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And this the Fathers taught, affirming Christ to bée present by grace, and therefore not onely a signification,
And this the Father's taught, affirming christ to been present by grace, and Therefore not only a signification,
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but also an exhibition and giuing of the Grace of Christes body, that is, of life,
but also an exhibition and giving of the Grace of Christ's body, that is, of life,
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and of the séede of immortalitie, as Cyprian writeth.
and of the seed of immortality, as Cyprian Writeth.
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Wée eate life, and drinke life, sayth Saint Augustine. We féele a presence of the Lord by Grace,
We eat life, and drink life, say Saint Augustine. We feel a presence of the Lord by Grace,
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or in Grace, sayth Chrysostome. We receiue the celestiall foode, that commeth from aboue, saith Athanasius. We receiue the propertie of the naturall coniunction,
or in Grace, say Chrysostom. We receive the celestial food, that comes from above, Says Athanasius. We receive the property of the natural conjunction,
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and knitting together, sayth Hillarius. Wee receiue the nature of the flesh, the blessing that giueth life in bread and Wine, sayth Cyrillus. And elsewhere hee sayth, that with the bread and Wine, we eate the vertue of Christs proper flesh, life, grace,
and knitting together, say Hilarius. we receive the nature of the Flesh, the blessing that gives life in bred and Wine, say Cyril. And elsewhere he say, that with the bred and Wine, we eat the virtue of Christ proper Flesh, life, grace,
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& the propertie of the body of the onely begotten sonne of God, which thing he himselfe expoundeth to be life.
& the property of the body of the only begotten son of God, which thing he himself expoundeth to be life.
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Basilius sayth, that we by the Sacrament receiue the mysticall Aduent of Christ, grace, and the very vertue of his very nature. Basil say, that we by the Sacrament receive the mystical Advent of christ, grace, and the very virtue of his very nature.
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Ambrose saith, that we receiue the Sacrament of the true body. Epiphanius sayth, we receiue the body or grace. Ambrose Says, that we receive the Sacrament of the true body. Epiphanius say, we receive the body or grace.
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And Hierome sayth, that wee receiue spirituall flesh, which hee calleth other flesh, then that which was crucified.
And Jerome say, that we receive spiritual Flesh, which he calls other Flesh, then that which was Crucified.
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Chrisostome saith, that wee receiue influence of grace, and the grace of the holy Ghost.Chrysostom Says, that we receive influence of grace, and the grace of the holy Ghost.
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Saint Augustine sayth, that we receiue grace and veritie, the inuisible grace and holinesse of the members of Christes body.
Saint Augustine say, that we receive grace and verity, the invisible grace and holiness of the members of Christ's body.
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All the which sayings of the Fathers, doe confirme this our faith and doctrine of the Sacrament, wee granting in all things héerein vnto them,
All the which sayings of the Father's, do confirm this our faith and Doctrine of the Sacrament, we granting in all things herein unto them,
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and they in like manner vnto vs. And therefore the lying lyppes, which both belye the Doctours,
and they in like manner unto us And Therefore the lying lips, which both belie the Doctors,
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as though they graunted a carnall and reall presence of Christes body, naturally and corporally after the Papistes declaration and meaning:
as though they granted a carnal and real presence of Christ's body, naturally and corporally After the Papists declaration and meaning:
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and which belye vs also, as though wee denied all presence of Christ, and so made it but a bare signe.
and which belie us also, as though we denied all presence of christ, and so made it but a bore Signen.
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These lying lips the Lord will destroy, if they repent not, and with vs beléeue,
These lying lips the Lord will destroy, if they Repent not, and with us believe,
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and teach the trueth, that the Sacrament is the foode of the Soule a matter of faith,
and teach the truth, that the Sacrament is the food of the Soul a matter of faith,
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& therefore spiritually and by faith, to be talked of and vnderstanded:
& Therefore spiritually and by faith, to be talked of and understanded:
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which faith they want, & therefore they erre so grosely, in that they would haue such a presence of Christ,
which faith they want, & Therefore they err so grossly, in that they would have such a presence of christ,
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as is contrary to all the Scriptures, and to our Christian Religion:
as is contrary to all the Scriptures, and to our Christian Religion:
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whereby commeth no such commoditie to the receiuer, as by the Spirituall presence which wée teach,
whereby comes no such commodity to the receiver, as by the Spiritual presence which we teach,
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and according to GODS word do affirme.
and according to GOD'S word do affirm.
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For we teach these benefites to bee had by the woorthy receiuing the Sacrament, namely, that wée abide in Christ,
For we teach these benefits to be had by the worthy receiving the Sacrament, namely, that we abide in christ,
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and Christ in vs. Againe, that wee attaine by it a celestiall life, or a life with GOD:
and christ in us Again, that we attain by it a celestial life, or a life with GOD:
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moreouer, that by Faith and in Spirite, wée receiue not onely Christes body and blood, but also whole Christ, GOD and man.
moreover, that by Faith and in Spirit, we receive not only Christ's body and blood, but also Whole christ, GOD and man.
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Besides these, wée graunt, that by the woorthy receiuing of this Sacrament, we receiue remission of our sinnes,
Beside these, we grant, that by the worthy receiving of this Sacrament, we receive remission of our Sins,
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and confirmation of the new Testament.
and confirmation of the new Testament.
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Last of all, by woorthy receiuing, wée get an increase of incorporation with Christ, and amongst our selues which bée his members:
Last of all, by worthy receiving, we get an increase of incorporation with christ, and among our selves which been his members:
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then which things, what more can be desired? Alas, that men consider nothing at all,
then which things, what more can be desired? Alas, that men Consider nothing At all,
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howe that the coupling of Christes body and blood to the Sacrament, is a spirituall thing,
how that the coupling of Christ's body and blood to the Sacrament, is a spiritual thing,
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and therefore there néedes no such carnall presence as the Papistes imagine.
and Therefore there needs no such carnal presence as the Papists imagine.
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Who will deny a mans Wife, to be with her Husband, one body and one flesh,
Who will deny a men Wife, to be with her Husband, one body and one Flesh,
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although he be at London, and shée at Yorke? But the Papistes are carnall men, guided by carnall reason onely,
although he be At London, and she At York? But the Papists Are carnal men, guided by carnal reason only,
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or else would they knowe howe that the holy Ghost, because of our infirmitie, vseth metaphorically the wordes of abyding, dwelling, eating and drinking of Christ, that the vnspeakeable coniunction of Christ with vs, might something be knowen.
or Else would they know how that the holy Ghost, Because of our infirmity, uses metaphorically the words of abiding, Dwelling, eating and drinking of christ, that the unspeakable conjunction of christ with us, might something be known.
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GOD open their eyes to see it. And thus much for this.
GOD open their eyes to see it. And thus much for this.
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Now to that part of the obiectiō, which sayth, that wee teach Christ to bee none otherwise present in the Sacrament, then in his worde:
Now to that part of the objection, which say, that we teach christ to be none otherwise present in the Sacrament, then in his word:
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I would that the obiectors would well consider, what a presence of Christ is in his worde.
I would that the objectors would well Consider, what a presence of christ is in his word.
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I remember that saint Augustine writeth, how that Christs body is receiued sometime visible, and sometime inuisible
I Remember that saint Augustine Writeth, how that Christ body is received sometime visible, and sometime invisible
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The visible receite, hee calleth that which is by the Sacrament:
The visible receit, he calls that which is by the Sacrament:
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the inuisible receite hee calleth that which by the exercise of our faith, with our selues, wee receiue.
the invisible receit he calls that which by the exercise of our faith, with our selves, we receive.
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And saint Herome, in the third booke vpon Ecclesiastes affirmeth that wee are fed with the body of Christ,
And saint Jerome, in the third book upon Ecclesiastes Affirmeth that we Are fed with the body of christ,
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and we drinke his blood, not onely in mysterie, but also in knowledge of holy Scripture.
and we drink his blood, not only in mystery, but also in knowledge of holy Scripture.
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Wherein hee plainely sheweth, that the same meate is offered in the words of the Scriptures, which is offered in the Sacrament,
Wherein he plainly shows, that the same meat is offered in the words of the Scriptures, which is offered in the Sacrament,
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so that no lesse is Christes body and blood offered by the Scriptures, then by the Sacramentes.
so that no less is Christ's body and blood offered by the Scriptures, then by the Sacraments.
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Vpon the 147. Psalme, he writeth also, that though these wordes: He that eateth my flesh, and drinketh my blood:
Upon the 147. Psalm, he Writeth also, that though these words: He that Eateth my Flesh, and Drinketh my blood:
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may bee vnderstoode in mysterie, yet he sayth, it is more true to take Christs body and his blood,
may be understood in mystery, yet he say, it is more true to take Christ body and his blood,
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for the worde of the Scriptures, and the doctrine of God.
for the word of the Scriptures, and the Doctrine of God.
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Yea, vpon the same Psalme hee sayeth plainely, that Christes flesh and blood is powred into our eares, by hearing the worde,
Yea, upon the same Psalm he Saith plainly, that Christ's Flesh and blood is poured into our ears, by hearing the word,
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and therefore great is the perill, if we yeeld to other cogitations whylste wee heare it.
and Therefore great is the peril, if we yield to other cogitations whylste we hear it.
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And therefore, I trow, Saint Augustine sayth, that it is no lesse perill to heare GODS word negligently,
And Therefore, I trow, Saint Augustine say, that it is no less peril to hear GOD'S word negligently,
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then so to vse the Sacrament.
then so to use the Sacrament.
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But héere of may no man gather, that therefore it néedeth not to receiue the Sacrament,
But Here of may no man gather, that Therefore it needeth not to receive the Sacrament,
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or to affirme that a man may as much by himselfe, meditating the word in the fielde, receiue Christs body,
or to affirm that a man may as much by himself, meditating the word in the field, receive Christ body,
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as in the Church, in the right vse of the Sacrament.
as in the Church, in the right use of the Sacrament.
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For Christ ordaineth nothing in vaine, or superstitiously, hee ordaineth nothing whereof wee haue not néede:
For christ ordaineth nothing in vain, or superstitiously, he ordaineth nothing whereof we have not need:
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Although his authoritie is such, that without any questioning, his ordinances are to be obeyed.
Although his Authority is such, that without any questioning, his ordinances Are to be obeyed.
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Againe, though in the field a man may receyue Christs body by faith, in the meditation of the word,
Again, though in the field a man may receive Christ body by faith, in the meditation of the word,
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yet deny I that a man doth ordinarily receiue Christs bodie, by the onely meditation of Christs death,
yet deny I that a man does ordinarily receive Christ body, by the only meditation of Christ death,
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or hearing of his word, with so much sight, and by such sensible assurance (whereof GOD knoweth our infirmitie hath no small néed) as by the receite of the Sacrament, not that Christ is not so much present in his word preached,
or hearing of his word, with so much sighed, and by such sensible assurance (whereof GOD Knoweth our infirmity hath no small need) as by the receit of the Sacrament, not that christ is not so much present in his word preached,
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as hee is in, or with his Sacrament:
as he is in, or with his Sacrament:
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but because there are in the perception of the Sacrament, more windowes open for Christ to enter into vs,
but Because there Are in the perception of the Sacrament, more windows open for christ to enter into us,
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then by his woord preached or heard.
then by his word preached or herd.
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For there, I meane in the word, he hath an entrance into our hearts, but onely by the eares, through the voice and sound of the words:
For there, I mean in the word, he hath an Entrance into our hearts, but only by the ears, through the voice and found of the words:
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but heere in the Sacrament, he hath an entrance by all our senses, by our eies, by our nose, by our taste, and by our handling also.
but Here in the Sacrament, he hath an Entrance by all our Senses, by our eyes, by our nose, by our taste, and by our handling also.
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And therefore the Sacrament full well may bee called, séeable, sensible, tasteable, and touchable words.
And Therefore the Sacrament full well may be called, séeable, sensible, tasteable, and touchable words.
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As therefore, when many windowes be opened in an house, the more light may come in then when •here is but one opened:
As Therefore, when many windows be opened in an house, the more Light may come in then when •here is but one opened:
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euen so, by the perception of the Sacraments, a Christian mans conscience hath more helpe to receiue Christ,
even so, by the perception of the Sacraments, a Christian men conscience hath more help to receive christ,
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then simply by the woord preached, heard, or meditated.
then simply by the word preached, herd, or meditated.
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And therefore mee thinketh, the Apostle full well calleth the Sacraments, obsignations, or sealings of Gods promise.
And Therefore me Thinketh, the Apostle full well calls the Sacraments, obsignations, or sealings of God's promise.
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Read Rom. the 4. of Circumcision. And thus much for the answere to the obiection aforesayd.
Read Rom. the 4. of Circumcision. And thus much for the answer to the objection aforesaid.
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Now to returne from whence wée came, namely, to the consideration of the second thing, what the Sacrament is:
Now to return from whence we Come, namely, to the consideration of the second thing, what the Sacrament is:
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I haue told you, that it is not simply bread and wine, but rather Christs body,
I have told you, that it is not simply bred and wine, but rather Christ body,
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so called of Christ, and so to be called and estéemed of vs ▪ But héere let vs marke what body,
so called of christ, and so to be called and esteemed of us ▪ But Here let us mark what body,
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and what blood Christ called it. The Papists still babble: This is my body, This is my blood.
and what blood christ called it. The Papists still babble: This is my body, This is my blood.
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But what body it is, what blood it is, they shew not.
But what body it is, what blood it is, they show not.
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Looke therefore my dearely beloued, on Chr•sts owne words, and you shal see, that Christ calleth it his body broken, and his blood shedde.
Look Therefore my dearly Beloved, on Chr•sts own words, and you shall see, that christ calls it his body broken, and his blood shed.
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Marke, I say, that Christ calleth it his body which is broken, his blood which is shedde presently,
Mark, I say, that christ calls it his body which is broken, his blood which is shed presently,
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and not which was broken, or shall bee broken, which was shedde, or shall be shedde,
and not which was broken, or shall be broken, which was shed, or shall be shed,
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as the Greeke Texts doe plainely shew:
as the Greek Texts do plainly show:
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thereby teaching vs, that as God would haue the Passeouer called, not which was the Passeouer,
thereby teaching us, that as God would have the Passover called, not which was the Passover,
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or which shall be the Passeouer, but plainely the Passeouer, to the end that in the vse of it, the passing ouer of the striking Angell, should be set before their eyes as present:
or which shall be the Passover, but plainly the Passover, to the end that in the use of it, the passing over of the striking Angel, should be Set before their eyes as present:
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so in the celebration of the Lords Supper, the very Passion of Christ should be as present, beholden with the eies of faith.
so in the celebration of the lords Supper, the very Passion of christ should be as present, beholden with the eyes of faith.
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For which end, Christ our Sauiour did specially institute this Supper, saying: Doe ye this in remembrance of mee : or as Paul sayth:
For which end, christ our Saviour did specially institute this Supper, saying: Do you this in remembrance of me: or as Paul say:
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Shew you the Lords death till hee come. Show you the lords death till he come.
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The Supper of the Lord then, is not simply Christs body and blood, but Christs body broken, and his bloud shed.
The Supper of the Lord then, is not simply Christ body and blood, but Christ body broken, and his blood shed.
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Wherefore broken? Wherefore shedde? Forsooth, that teacheth Christ himselfe, saying: Broken for you, Shed for your sinnes, and for the sinnes of many.
Wherefore broken? Wherefore shed? Forsooth, that Teaches christ himself, saying: Broken for you, Shed for your Sins, and for the Sins of many.
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Héere now then wee haue occasion in the vse of the Sacrament, to call to mind the greatnesse and grieuousnesse of sinne, which could not be taken away by any other meanes,
Here now then we have occasion in the use of the Sacrament, to call to mind the greatness and grievousness of sin, which could not be taken away by any other means,
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then by the shedding of the most precious blood, and breaking of the most pure body, of the onely begotten sonne of GOD, Iesus Christ, by whom all things were made, all things are ruled and gouerned, &c. Who considering this geare, shall not bee touched to repent? Who in receite of this Sacrament, thinking that Christ saith to him:
then by the shedding of the most precious blood, and breaking of the most pure body, of the only begotten son of GOD, Iesus christ, by whom all things were made, all things Are ruled and governed, etc. Who considering this gear, shall not be touched to Repent? Who in receit of this Sacrament, thinking that christ Says to him:
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Take, eate, this is my body, which is broken for thee: This is my blood which is shedde for thy sinnes :Take, eat, this is my body, which is broken for thee: This is my blood which is shed for thy Sins:
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Can but tremble at the grieuousnesse of his sinnes, for the which such a price was payd? If there were no plague at all else, to admonish man of sinne,
Can but tremble At the grievousness of his Sins, for the which such a price was paid? If there were no plague At all Else, to admonish man of sin,
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how grieuous a thing it is in Gods sight, surely that one were enough.
how grievous a thing it is in God's sighed, surely that one were enough.
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But alas, how are our hearts bewitched through Sathans subtilties, and the custome of sinne, that wee make sinne, a thing of nothing? God open our eyes in time,
But alas, how Are our hearts bewitched through Satan's subtleties, and the custom of sin, that we make sin, a thing of nothing? God open our eyes in time,
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and giue vs repentance, which we sée this Sacrament doth, as it were, enforce vs vnto, in the reuerence and true vse of the same.
and give us Repentance, which we see this Sacrament does, as it were, enforce us unto, in the Reverence and true use of the same.
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Againe, in hearing that this which wee take and eate, is Christs body broken for our sinnes,
Again, in hearing that this which we take and eat, is Christ body broken for our Sins,
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and his bloud shedde for our iniquities, wée are occasioned to call to mind the infinite greatnes of Gods mercie and trueth,
and his blood shed for our iniquities, we Are occasioned to call to mind the infinite greatness of God's mercy and truth,
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and of Christs loue towards vs. For what a mercie is this, that God would for man, béeing lost through his wilfull sinnes, be content,
and of Christ love towards us For what a mercy is this, that God would for man, being lost through his wilful Sins, be content,
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yea, desirous to giue his owne onely Sonne, The Image of his substance, the brightnesse of his glorie, béeing in his owne bosome, to bée made man for vs, that wee men by him, might be,
yea, desirous to give his own only Son, The Image of his substance, the brightness of his glory, being in his own bosom, to been made man for us, that we men by him, might be,
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as it were, made Gods? What a mercie is this, that GOD the Father should so tender vs, that hee would make this his Sonne, béeing equall with him in diuinitie, a mortall man for vs, that wée might be made immortall by him? What a kindnesse is this, that the almightie Lord should send to vs his enemies, his deare darling to bee made poore, that wee by him might be made rich? What bowels of compassion was this, that the omnipotent Creator of Heauen and earth, would deliuer his owne onely beloued Sonne for vs creatures, to be not onely flesh of our flesh,
as it were, made God's? What a mercy is this, that GOD the Father should so tender us, that he would make this his Son, being equal with him in divinity, a Mortal man for us, that we might be made immortal by him? What a kindness is this, that the almighty Lord should send to us his enemies, his deer darling to be made poor, that we by him might be made rich? What bowels of compassion was this, that the omnipotent Creator of Heaven and earth, would deliver his own only Beloved Son for us creatures, to be not only Flesh of our Flesh,
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and bone of our bones, that wee might by him through the holy Ghost, be made one with him,
and bone of our bones, that we might by him through the holy Ghost, be made one with him,
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and so with the Father, by communicating the merits of his flesh, that is, righteousnesse, holinesse, innocencie, and immortalitie:
and so with the Father, by communicating the merits of his Flesh, that is, righteousness, holiness, innocence, and immortality:
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but also to be a slaine Sacrifice for our sinnes, to satisfie his iustice, to conuert or turne death into life, our sinne into righteousnesse, hell into Heauen, miserie into felicitie for vs? What a mercie is this, that GOD will rayse vp this his sonne Christ, not onely to iustifie and regenerate vs? but also in his person, to demonstrate vnto vs our state, which we shall haue:
but also to be a slain Sacrifice for our Sins, to satisfy his Justice, to convert or turn death into life, our sin into righteousness, hell into Heaven, misery into felicity for us? What a mercy is this, that GOD will raise up this his son christ, not only to justify and regenerate us? but also in his person, to demonstrate unto us our state, which we shall have:
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for in his comming we shall be like vnto him.
for in his coming we shall be like unto him.
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Oh wonderfull mercie of God, which would assume this his Christ, euen in humane body, into the heauens, to take and keepe there possession for vs, to leade our captiuitie captiue, to appeare before him alwaies praying for vs, to make the throne of Iustice a throne of mercy, the seat of glory a seat of grace,
O wonderful mercy of God, which would assume this his christ, even in humane body, into the heavens, to take and keep there possession for us, to lead our captivity captive, to appear before him always praying for us, to make the throne of justice a throne of mercy, the seat of glory a seat of grace,
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so that with boldnesse we may come and appeare before God, to aske and find grace, in time conuenient.
so that with boldness we may come and appear before God, to ask and find grace, in time convenient.
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Againe, what a veritie and constant trueth in God, is this, that he would, according to his promise made first to Adam, and so to Abraham, and others in his time, accomplish it, by sending his sonne so graciously? Who would doubt hereafter, of any thing that he hath promised?
Again, what a verity and constant truth in God, is this, that he would, according to his promise made First to Adam, and so to Abraham, and Others in his time, accomplish it, by sending his son so graciously? Who would doubt hereafter, of any thing that he hath promised?
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And as for Christs loue, oh, whose heart can bee able to thinke of it any thing as it deserueth? He being God, would become man:
And as for Christ love, o, whose heart can be able to think of it any thing as it deserves? He being God, would become man:
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hée being rich, would become poore: he being Lord of all the world, became a seruant to vs all:
he being rich, would become poor: he being Lord of all the world, became a servant to us all:
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hée beeing immortall, would become mortall, miserable, and taste of all Gods curses, yea, euen of hell it selfe for vs. His blood was nothing too deare, his life hee nothing considered, to bring vs from death to life.
he being immortal, would become Mortal, miserable, and taste of all God's curses, yea, even of hell it self for us His blood was nothing too deer, his life he nothing considered, to bring us from death to life.
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But this his loue néedeth more heartie weighing, then many words speaking: and therefore I omit and leaue it to your considerations.
But this his love needeth more hearty weighing, then many words speaking: and Therefore I omit and leave it to your considerations.
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So that in the receiuing of this Supper, as I would, you would tremble at Gods wrath for sinne:
So that in the receiving of this Supper, as I would, you would tremble At God's wrath for sin:
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so would I haue you to couple to that terrour and feare, true faith, by which ye might be assuredly perswaded of Gods mercie towards you,
so would I have you to couple to that terror and Fear, true faith, by which you might be assuredly persuaded of God's mercy towards you,
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and Christs loue, though all things else preached the contrary.
and Christ love, though all things Else preached the contrary.
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Doe euery of you surely thinke, when you heare these words, Take, eate, this is my body, broken for your sinnes:
Do every of you surely think, when you hear these words, Take, eat, this is my body, broken for your Sins:
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Drinke, this is my blood shedde for your sinnes :Drink, this is my blood shed for your Sins:
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That God the eternall Father embracing you, Christ calleth and cleppeth you most louingly, making himselfe one with you,
That God the Eternal Father embracing you, christ calls and cleppeth you most lovingly, making himself one with you,
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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 you one with him, and one with Another among your selves. You ought not less to be certain now that God loves you, Pardoneth your Sins,
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and that Christ is all yours, then if you did heare an Angell out of heauen speaking so vnto you.
and that christ is all yours, then if you did hear an Angel out of heaven speaking so unto you.
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And therefore reioyce and bee glad, and make this Supper Eutharichiam, a thankesgiuing, as the Fathers named it.
And Therefore rejoice and be glad, and make this Supper Eutharichia, a thanksgiving, as the Father's nam it.
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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,
Be no less certain, that christ and you now Are all one, then you Are certain, the bred and wine is one with your nature and substance,
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after you haue eaten and drunke it.
After you have eaten and drunk it.
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Howbeit, in this it differeth, that you by faith are, as it were, changed into Christ,
Howbeit, in this it differeth, that you by faith Are, as it were, changed into christ,
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and not Christ into you, as the bread is: for by faith he dwelleth in vs, and we in him.
and not christ into you, as the bred is: for by faith he dwells in us, and we in him.
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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 give us faith in the use of this Sacrament, to receive christ, as he gives us hands to receive the element, symbol, and visible Sacrament.
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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.
God grant us not to prepare our tooth and belly (as Saint Augustine Says) but rather of his mercy, he prepare and give us true and lively faith, to use this and all other his ordinances to his glory and our comforts.
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He sweepe the houses of our hearts, and make them cleane, that they may bée a worthy harborough and lodging for the Lord. Amen.
He sweep the houses of our hearts, and make them clean, that they may been a worthy harbour and lodging for the Lord. Amen.
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Now let vs come and looke on the third and last thing, namely, wherfore the Lord did institute this Sacrament.
Now let us come and look on the third and last thing, namely, Wherefore the Lord did institute this Sacrament.
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Our nature is very obliuious of GOD, and of all his benefits.
Our nature is very oblivious of GOD, and of all his benefits.
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And againe, it is very full of dubitation and doubting of GODS loue, and of his kindnesse.
And again, it is very full of dubitation and doubting of GOD'S love, and of his kindness.
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Therefore to the ende these two things might bee something reformed and holpen in vs, the Lorde hath instituted this Sacrament:
Therefore to the end these two things might be something reformed and helped in us, the Lord hath instituted this Sacrament:
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I meane, that wee might haue in memorie the principall benefite of all benefits, that is, Christes death,
I mean, that we might have in memory the principal benefit of all benefits, that is, Christ's death,
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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.
and that we might be on all parts assured of Communion with christ, of all kindness, the greatest that ever God did give unto man.
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The former to bée the ende, wherefore Christ did institute this Sacrament, hee himselfe doeth teach vs, saying:
The former to been the end, Wherefore christ did institute this Sacrament, he himself doth teach us, saying:
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Doe yee this in remembrance of me. The latter, the Apostle doeth no lesse set foorth, in saying:Do ye this in remembrance of me. The latter, the Apostle doth no less Set forth, in saying:
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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,The bred which we break, is it not the partaking, or Communion of the body of christ? Is not the Cup of blessing, which we bless, the partaking or Communion of the blood of christ? So that it appears, the end Wherefore this Sacrament was instituted, was and is,
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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.
for the Reformation and help of our oblivion, of that which we should never forget, and of our dubitation of that whereof we ought to be most certain.
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Concerning the former, namely, of the memorie of Christs death, what commoditie it bringeth with it, I will purpesely for times sake omit.
Concerning the former, namely, of the memory of Christ death, what commodity it brings with it, I will purpesely for times sake omit.
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Onely a little will I speake of the commodities comming vnto vs, by the partaking and Communion wée haue with Christ.
Only a little will I speak of the commodities coming unto us, by the partaking and Communion we have with christ.
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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.
First, it Teaches us, that no man can communicate with christ, but the same must needs communicate with God's grace & favour, where through Sins Are forgiven.
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Therefore, this commoditie commeth herethrough, namely, that we should be certaine of the remission and pardon of our sinnes.
Therefore, this commodity comes herethrough, namely, that we should be certain of the remission and pardon of our Sins.
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The which thing we may also perceiue by the Cup, in that it is called the Cup of the newe Testament:
The which thing we may also perceive by the Cup, in that it is called the Cup of the new Testament:
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to which Testament is properly attributed on God behalfe, obliuion or remission of our sinnes.
to which Testament is properly attributed on God behalf, oblivion or remission of our Sins.
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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,
First, I say, Therefore, the Supper is instituted to this end, that he which worthily receiveth, should be certain of the remission and pardon of his Sins and iniquities,
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how many and great soeuer they be.
how many and great soever they be.
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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.
Howe great a benefit this is, only they know, which have felt the burden of sin, which of all heavy things, is the most heavy.
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Againe, no man can communicate with Christes body and blood, but the same must communicate with his spirit,
Again, no man can communicate with Christ's body and blood, but the same must communicate with his Spirit,
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for Christs body is no dead carcase. Now he that cōmunicateth with Christs Spirite, communicateth as with holines, righteousnesse, innocencie, and immortalitie,
for Christ body is no dead carcase. Now he that Communicateth with Christ Spirit, Communicateth as with holiness, righteousness, innocence, and immortality,
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and with all the merites of Christes body:
and with all the merits of Christ's body:
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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:
so doth he with GOD and all his glory, and with the Church, and all the good that ever it or any member of it had, hath, or shall have:
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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.
This is, The Communion of Saints, which we believe in our Creed, which hath waiting on it, Remission of Sins, Resurrection of the Flesh, and life everlasting.
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To the ende that we should be most assured and certaine of all these, Christ our Sauiour did institute this his Supper,
To the end that we should be most assured and certain of all these, christ our Saviour did institute this his Supper,
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and therefore would haue vs to vse it.
and Therefore would have us to use it.
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So that there is no man, I trowe, which seeeth not great cause of giuing thankes to God,
So that there is no man, I trow, which seeth not great cause of giving thanks to God,
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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:
for this holy Sacrament of the Lord, whereby if we worthily receive it, we ought to been certain, that all our Sins whatsoever they been, Are pardoned clearly:
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that wée are regenerate and borne againe into a liuely hope, into an inheritance, immortall, vndefiled,
that we Are regenerate and born again into a lively hope, into an inheritance, immortal, undefiled,
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and which can neuer wither away:
and which can never wither away:
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that wee are in the fellowship of GOD the Father, the Sonne, and the holy Ghost:
that we Are in the fellowship of GOD the Father, the Son, and the holy Ghost:
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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 we Are God's Temples, At one with God, & God At one with us: that we Are members of Christ's Church, and Fellows with the Saints in all felicity:
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that wee are certaine of immortalitie, in soule and body, and so of eternall life:
that we Are certain of immortality, in soul and body, and so of Eternal life:
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then which thing, what can bée more demaunded? Christ is ours, and we are Christes, he dwelleth in vs, and wée in him.
then which thing, what can been more demanded? christ is ours, and we Are Christ's, he dwells in us, and we in him.
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Oh happy eyes that sée these things, and most happy heartes that feele them.
O happy eyes that see these things, and most happy hearts that feel them.
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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.
My deer brothers, let us pray unto the Lord, to open our eyes to see these wonderful things, to give us faith to feel them.
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Surely we ought no lesse to bee assured of them, nowe in the worthy receiuing of this Sacrament:
Surely we ought no less to be assured of them, now in the worthy receiving of this Sacrament:
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then wée are assured of the exteriour symboles and Sacraments.
then we Are assured of the exterior symbols and Sacraments.
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If an Angell from Heauen should come and tell you these things, then would you reioyce and bée glad.
If an Angel from Heaven should come and tell you these things, then would you rejoice and been glad.
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And my deare hearts in the Lorde, I, euen nowe, though most vnworthy, am sent of the Lorde to tell you no lesse,
And my deer hearts in the Lord, I, even now, though most unworthy, am sent of the Lord to tell you no less,
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but that you worthily receiuing this Sacrament, shall receiue remission of all your sinnes, or rather certainetie that they are remitted,
but that you worthily receiving this Sacrament, shall receive remission of all your Sins, or rather certainty that they Are remitted,
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and that you are euen now Gods darlings, Temples, and fellow inheritours of all the good that euer he hath.
and that you Are even now God's darlings, Temples, and fellow inheritors of all the good that ever he hath.
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Wherefore sée that you giue thanks vnto the Lord for this his great goodnesse, and prayse his Name for euer.
Wherefore see that you give thanks unto the Lord for this his great Goodness, and praise his Name for ever.
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Oh, sayth one, I could be glad in very déed, and giue thanks from my very heart, O, say one, I could be glad in very deed, and give thanks from my very heart,
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if that I did worthily receiue this Sacramēt.
if that I did worthily receive this Sacrament.
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But (alas) I am a very grieuous sinner, and I feele in my selfe very little repentance and faith,
But (alas) I am a very grievous sinner, and I feel in my self very little Repentance and faith,
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and therefore I am afraid that I am vnworthy.
and Therefore I am afraid that I am unworthy.
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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. To the answering of this objection, I think it necessary to speak Some thing of the worthy receiving of this Sacrament, in as great brevity & plainness as I can.
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The Apostle willeth all men to prooue and examine themselues, before they eate of the bread, and drinke of the Cup:
The Apostle wills all men to prove and examine themselves, before they eat of the bred, and drink of the Cup:
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for they that eate and drinke vnwoorthily, eate and drinke damnation. Therefore this probation and examination is necessarie.
for they that eat and drink unworthily, eat and drink damnation. Therefore this probation and examination is necessary.
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If men will try their golde and siluer, whether they bee copper or no:
If men will try their gold and silver, whither they be copper or no:
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is it not more necessarie, that men should trie their consciences? Now, howe this should bée, the Papists teach amisse, in sending vs to their auricular Confession, which is impossible.
is it not more necessary, that men should try their Consciences? Now, how this should been, the Papists teach amiss, in sending us to their auricular Confessi, which is impossible.
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The true probation, and tryall of a Christian conscience, consisteth altogether in Faith and repentance. Faith hath respect to the doctrine and Articles of our Beliefe:
The true probation, and trial of a Christian conscience, Consisteth altogether in Faith and Repentance. Faith hath respect to the Doctrine and Articles of our Belief:
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repentance hath respect to maners and conuersation.
Repentance hath respect to manners and Conversation.
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Concerning the former, I meane of Faith, we may sée the Apostle teacheth vs. 2. Corinthians 11. Concerning the latter for our conuersation, those sinnes which are commonly called mortall,
Concerning the former, I mean of Faith, we may see the Apostle Teaches us 2. Corinthians 11. Concerning the latter for our Conversation, those Sins which Are commonly called Mortal,
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or deadly, are to be remooued. These sinnes are discerned from other sinnes, by the Apostle, Rom. 6. in saying:
or deadly, Are to be removed. These Sins Are discerned from other Sins, by the Apostle, Rom. 6. in saying:
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Let not sinne reigne and beare a swindge in you in your mortall bodies. Let not sin Reign and bear a swinge in you in your Mortal bodies.
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For truely, then wée sinne deadly, when wée giue ouer to sinne, and let it haue the bridle at his libertie,
For truly, then we sin deadly, when we give over to sin, and let it have the bridle At his liberty,
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when wée striue not against it, but allowe it, and consent to it.
when we strive not against it, but allow it, and consent to it.
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Howbeit, if we striue against it, if it displease vs, then truely, though sinne bée in vs (for we ought to obey GOD without al resistance,
Howbeit, if we strive against it, if it displease us, then truly, though sin been in us (for we ought to obey GOD without all resistance,
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or vnwillingnesse) yet our sinnes bee not of those sinnes, which separate vs from God,
or unwillingness) yet our Sins be not of those Sins, which separate us from God,
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but for Christs sake shall not bée imputed vnto vs beléeuing.
but for Christ sake shall not been imputed unto us believing.
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Therefore, my dearely belooued, if that your sinnes doe now displease you, if you purpose vnfeinedly to bee enemies to sinne in your selues and in others,
Therefore, my dearly Beloved, if that your Sins do now displease you, if you purpose unfeignedly to be enemies to sin in your selves and in Others,
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as you may, during your whole life, if you hope in Christ for pardon, if you beléeue according to the holy Scriptures and Articles of the Christian Faith, set foorth in your Creede:
as you may, during your Whole life, if you hope in christ for pardon, if you believe according to the holy Scriptures and Articles of the Christian Faith, Set forth in your Creed:
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if I say, you now trust in GODS mercy through Christs merits, if you repent,
if I say, you now trust in GOD'S mercy through Christ merits, if you Repent,
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and earnestly purpose before God to amend your life, and to giue ouer your selues to serue the Lorde in holinesse and righteousnesse all the dayes of your life,
and earnestly purpose before God to amend your life, and to give over your selves to serve the Lord in holiness and righteousness all the days of your life,
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although before this present, you haue most grieuously sinned;
although before this present, you have most grievously sinned;
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I publish vnto you, that you are woorthy ghests for this Table, you shall be welcome to Christ, your sinnes shall be pardoned, you shall be endued with his spirit,
I publish unto you, that you Are worthy guests for this Table, you shall be welcome to christ, your Sins shall be pardoned, you shall be endued with his Spirit,
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and so with Communion with him and the Father, and the whole Church of God, Christ will dwell in you,
and so with Communion with him and the Father, and the Whole Church of God, christ will dwell in you,
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and you shall dwell in him for euermore. Wherefore, behaue your selues accordingly, with ioyfulnes and thankesgiuing.
and you shall dwell in him for evermore. Wherefore, behave your selves accordingly, with ioyfulnes and thanksgiving.
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Doe you nowe appeare before the Lorde:
Do you now appear before the Lord:
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make cleane your houses, & open the doores of your hearts by repentance & faith, that the Lord of Hostes, the King of glory, may enter in:
make clean your houses, & open the doors of your hearts by Repentance & faith, that the Lord of Hosts, the King of glory, may enter in:
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and for euer héereafter beware of all such things, as might displease the eyes of his Maiestie.
and for ever hereafter beware of all such things, as might displease the eyes of his Majesty.
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Flie from sinne, as from a Toade, come away from Poperie, and all Antichristian Religion, be diligent in your vocations, be diligent and earnest in prayer, harken to the voyce of God in his word with reuerence, liue worthy your profession.
Fly from sin, as from a Toad, come away from Popery, and all Antichristian Religion, be diligent in your vocations, be diligent and earnest in prayer, harken to the voice of God in his word with Reverence, live worthy your profession.
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1128
Let your light in your life so shine, that men may see your good works, and glorifie your Father which is in heauen.
Let your Light in your life so shine, that men may see your good works, and Glorify your Father which is in heaven.
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1129
As you haue béene darkenesse, and followed the works of darkenesse, so now hence forth bee light in the Lord,
As you have been darkness, and followed the works of darkness, so now hence forth be Light in the Lord,
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1130
and haue societie with the woorks of light.
and have society with the works of Light.
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1131
Now hath God renewed his couenant with you, in Gods sight now are you as cleane,
Now hath God renewed his Covenant with you, in God's sighed now Are you as clean,
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1132
and healed from all your sores of sinnes. Goe your wayes, sinne no more, least a worse thing happen vnto you.
and healed from all your sores of Sins. Go your ways, sin no more, lest a Worse thing happen unto you.
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1133
Sée that your houses béeing new swept, bee furnished with godlinesse and vertue, and beware of idlenesse,
See that your houses being new swept, be furnished with godliness and virtue, and beware of idleness,
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1134
least the Deuill come with seuen spirits worse then himselfe, and so take his lodging, and then your latter end will bee worse then the first.
lest the devil come with seuen spirits Worse then himself, and so take his lodging, and then your latter end will be Worse then the First.
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1135
God our Father, for the tender mercie and merits of his sonne, bee mercifull vnto vs, forgiue vs all our sinnes,
God our Father, for the tender mercy and merits of his son, be merciful unto us, forgive us all our Sins,
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1136
and giue vs his holy spirit, to purge, cleanse, and sanctifie vs, that wee may bee holy in his sight through Christ,
and give us his holy Spirit, to purge, cleanse, and sanctify us, that we may be holy in his sighed through christ,
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1137
and that we now may be made ready, and worthie to receyue this holy Sacrament, with the fruits of the same, to the full reioycing & strengthening of our hearts in the Lord.
and that we now may be made ready, and worthy to receive this holy Sacrament, with the fruits of the same, to the full rejoicing & strengthening of our hearts in the Lord.
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1138
To whom be all honour and glory, world without ende. Amen. To God be all prayse for euer.
To whom be all honour and glory, world without end. Amen. To God be all praise for ever.
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