not of these Kynges Prophetes Apostles Learned and commen of holye stockes I deceaue my selfe thynke thou with thy selfe yf I beleue GOD beynge the same GOD that he was wyll spare me whose wyckednesse is no lesse but muche more then some of theyrs he hateth synne nowe as muche as euer he dydde the longer he sparethe the greater vengeaunce wyll fall The deeper he draweth his bowe the soorer wyll the shafte pearce But yf yet thy harte be so hardened that all thys geare wyll not moue thee Suerlye thou arte in a verye euyll estate and remedy now know I none What sayde I none knowe I none yes yet there is one which is suresbye as they saye to serue yf anye thynge will serue you loke to knowe what this is Forsooth the passion and death of Iesus CHRISTE You knowe the cause whye Christe become man and suffered as he suffered was the synnes of hys people thot he myght saue them from the same Consider y e greatnes of the soore I meane sinne by the greatenes of the Surgion and of the salue Who was the Surgion no Aungell no sainct no Archaungel no power no creature in heuē nor in earth but onely he by whom al thinges were made all thinges are ruled also euen Gods owne dearlyng and onely beloued Sonne becōmynge man Oh what a great thinge is this that coulde not be doone by the aungels archaūgels potestates powers or all the creatures of God without his owne Sonne who yet muste nedes be thruste out of heauen as a man woulde saye to take oure nature and become man Here haue ye the surgion greate was the cure that this mightye Lorde toke in hande Nowe what was the salue Forsoth dere geare and of many compositions I cannot recite al but rather must leaue it to your hartye considerations Three thyrtye yeares was he curynge oure sore he sought it earnestly by fastinge watchinge prayinge c. The same nyghte he was betrayed I read how busy he was aboute a plaister in the garden when he lying flat on y e grounde prayenge with teares and that of bloud not a fewe but so manye as dydde flowe downe on the grounde agayne cryinge on this sorte Father sayth he yf it be possible lette this ruppe departe frome me that is yf it be possible els mankyndes synnes canne be taken awaye graunte that it maye be so Thou hardest Moyses cryinge for the ydolaters Thou hardest Lot for the zoarites Samuell Dauyd and manye other for the Israelites and deare Father I onelye am thyne owne sonne as thou hast sayde in whome thou arte well pleased wylte thou not heare me I haue by the space of three and thyrty yeares done always thy wyll I haue so humbled my selfe that I woulde become an abiecte amongeste men to obeye thee Therefore deare father yf it be possible graunt my request saue mankynde nowe wythoute any further laboure Salues or playsters But yet sayth he not as I wyll but as thou wylte But syr what harde he thoughe he sweate bloude and water in makynge his playster for oure sore of synne yet it framed not twyse he cryed withoute comforte yea ▪ thoughe to comfort hym GOD sente an Aungell we yet knowe that thys Playster was not alowed for sufficiente vntyll herevnto Christe Iesus was betrayed forsaken of all hys Discyples forsworne of his dearelye beloued bounde lyke a thefe belyed on buffeted whypped skourged crowned with thornes derided crucified racked nayled hanged vppe betwene twoo theues cursed and rayled vppon mocked in myserye and hadde geuen vppe the ghoste then bowed downe the heade of Christe that is GOD the father whyche is the heade of Christe i. Corinth xi then alowed he the playster to be sufficient and good for the healynge of our sore which is synne Now wolde God abyde our breath because the stincke that is dampnation or gyltynesse was taken awaye by the swete sauour of the breath of this lambe thus offered once for all So that here dearelye beloued we as in a glasse maye se to the broosynge of oure blockyshe harde heartes Goddes greate iudgement and anger agaynste synne The Lorde of Lordes they kynge of kynges the brightnes of Goddes glorye the sonne of GOD the dearelynge of hys father in whome he is well pleased hangeth betwene twoo theues cryinge for thee and me and for vs all My God my god why haste thou forsaken me Oh harde heartes that we haue whiche make tuttes for synne looke on thys toote in the verye harte of Christe pearced wyth a speare wherein thou mayeste see and reade Goddes horrible anger for sinne woo to thy hard harte that pearsed it And thus muche for the fyrste parte of repentaunce I meane for the meanes of workynge contricion Fyrste vse prayer thē looke on GODDES lawe thyrdely se hys curse fourthlye sette exaumples of his anger and laste of all sette before thee the death of Christe frome this and prayer cease not tyll thou feele some hartye sorowe for thy Sinne. The whiche when thou fealeste then laboure for the other parte that is fayth on this sorte As fyrste in contrition I willed thee not to truste to thy free wyll for thattaininge of it so do I wyll thee in this Fayth is so farre frome the reache of mannes free wyll that to reasonne it is playne folyshnes Therefore thou muste fyrste go to GOD whose gyfte it is thou muste I saye gette thee to the father of mercye whose woorke it is Iohn the syxth that as he hathe brought y e downe by contricion and humbled thee so he woulde geue the fayth rayse thee vppe Collossians ii and exalte thee On this manner therefore with the Apostles and the poore man in the Gospell that cryed Lorde encrease oure fayeth Lorde helpe my vnbeleife praye thou and saye O mercyfull GOD and deare father of oure Lorde and sauyoure Iesus Christ in whom as thou arte well pleased so hast thou commaunded vs to heare hym forasmuche as he often biddeth vs to aske of thee and ther to promyseth that thou wylte heare vs and graunte vs that whyche in hys name we shall aske of thee Loe gracious father I am bolde to begge of thy mercye thoroughe thy Sonne Iesus Christe one sparckle of true fayth and certayne perswasion of thy goodnes and loue towardes me in Christe where throughe I beynge assewred of the pardonne of all my sinnes by the mercyes of Christe thy Sonne maye be thankefull to thee loue thee and serue thee in holynes and rightuousnes al the dayes of my lyfe On this sorte I saye or otherwyse as God shall moue thee praye thou fyrste of all and looke for thy request at GODDES hande withoute any doubtyng thoughe forthwith thou feeleste not the same for often tymes we haue thynges of GOD geuen vs longe before we feele them as we woulde do Nowe vnto thys prayer vse thou these meanes folowynge After prayer for fayth which I woulde shoulde be firste Secondlye because the same
put thy helping hand Agayne hath he not made the a Christian man or woman wher yf he woulde he mighte haue made thee a Turke or Paynim This thou knoweste he dydde of loue And doest thou thinke his loue is lessoned yf thou lamente thy synne is hys hande shortened for helpinge thee Can a womanne forgette the chylde of her wombe and thoughe she should doe it yet wyll not I forgette the sayeth the Lorde He hath geuen thee limmes to see heare go c He hath geuē thee wytte reason discretion c. He hath longe spared thee and borne wyth thee when thou neuer purposedst to repente now thou repenting wyl he not geue thee mercy wherefore doeth he geue the to lyue at this presente to heare me to speake this and me to speake this but of loue to vs all Oh therefore let vs praye him that he would adde to thys that we mighte beleue these loue tokens that he loueth vs and in deede he wyll doe it Lorde open our eyes in thy gyftes to see thy gracious goodnesse Amen But to tarrye in this I wyll not euery man let him consyder Gods benefytes paste and presente publyke and priuate spirituall and corporall to the confirminge of hys fayth concerninge the promyses of the Gospell for the pardone of his synnes I wyll nowe go to shewe you a fourth meane to confirme youre fayth of thys geare euen by examples Of these there are in the scriptures very many as also daylye experience doth diuersly teache the same yf we were diligente to obserue thynges accordinglye wherefore I wyll be more briefe herein hauing respecte to tyme which stealeth fast awaye Adam in Paradyse transgressed greuously as the paynful punishment which we al as yet doe feele proueth yf nothinge else Thoughe by reason of his synne he displeased God sore and ran awaye from God for he woulde haue hyd him selfe yea he would haue made God the causer of his synne in that he gaue hym such a mate so farre was he frō askinge merry yet all this not withstandinge GOD turned hys fearce wrath nether vpō him nor Eue which also requyred not mercye but vpon the serpente Sathan Promysing vnto them a sede Iesus Christe by whom they at the lenght shoulde be delyuered In token whereof though they wer caste oute of Paradyse for theyr nurture to serue in sorow which woulde not serue in ioye yet he made thē apparell to couer theyr bodies a visible sacramente and tokē of his inuisyble loue grace concerning theyr soules Yf God was so merciful to Adam whych so sore brake hys cōmaundemēt and rather blamed God then asked mercy troweste thou oh man that he wyll not be mercyful to the whiche blameste thy selfe and desyrest pardon To Cayn he offered mercy yf he woulde haue asked it What haste thou done sayeth God the voyce of thy brothers bloude cryeth vnto me out of the earth Oh mercyfull Lord shuld Cayn haue sayd I cōfesse it But halas he dyd not so And therfore sayd God Now that is in that thou desyrest not mercy now I say be thou accursed c. Lo to the reprobate he offred mercy and wil he denye it thee whiche arte hys chylde Noah dyd not he synne and was drōke God Lot also both in Sodome dissembled a lyttle wyth the Aungels prolonginge the tyme out of Sodom he fell very foule as did Iudas and the Patriarches agaynste Ioseph but yet I wene they foūd mercy Moyses Myriam Aaron though they tombled a little yet receaued they mercye yea the people in the wyldernesse often synned displeased God so that he was purposed to haue destroyed them let me alone sayth he to Moyses that I maye destroye them but Moyses dyd not lette hym alone for he prayed styll for them and therefore God spared them Yf the people were spared throughe Moyses prayer they not praying with him but rather worshipping theyr golden calfe eatinge drinkinge and makinge ioly good cheare why shouldeste thou doubte whether God wyll be mercyfull to thee hauynge as in dede thou hast one muche better then Moyses to pray for thee and with thee euen Iesus Christ who sytteth on the right hand of his father and prayeth for vs being no lesse faithful in his fathers house the church thē moses was in the Sinagoge Dauid y e good Kynge had a foule foyle when he committed whoredom with hys faythful seruauntes wyfe Bethsabe where vnto he added also a mischeuous murder causing her husband hys most faythfull souldiour Vrye to be slayne with an honest company of his most valiaunt mē of warre and that with the swearde of the vncircumcisised In this hys synne thoughe a great whyle he laye a slepe as many do now a dayes god geue them wynne waking thinking that by hys sacrifices he offered all was well God was content yet at length when the Prophet by a parable had opened the poke and brought hym in remēbraūce of his owne synne in such sorte y t he gaue iudgement agaynst hym self thē quaked he his sacryfices hadde no more taken awaye his sinnes then our syr Iohns trentals and waggynge of his fyngers ouer the heades of suche as lye aslepe in theyr synnes out of the whiche when they are awaked they wyl well se it is nether masse nor mattens blessyng nor crossyng wyll serue then I say he cryed out sayinge peccaui domino I haue synned sayeth he agaynst my Lorde and good god whiche hath doone so muche for me I caused in dede Vrye to be kylled I haue synned I haue sinned what shall I dooe I haue synned and am worthye of eternall dampnatiō But what sayth God by his Prophete Dominus sayth he transtulit peccatum tuū non morieris the Lorde hath taken awaye thy synnes thou shalt not dye Oh good God he sayd but peccaui I haue synned but yet from his harte and not from the lyppes onelye as Pharao Saule dyd and incontinentelye he heareth Thou shalte not dye the Lorde hath taken away thy synnes or rather hath layde them vpon an other yea translated them vppon the backe of hys sonne Iesus Christe who bare them and not onelye them but thyne and myne also yf that we wyll nowe crye but from oure hartes peccauimus we haue sinned good Lorde we haue done wickedlye enter not into iudgement with vs but be merciful vnto vs after thy great mercy and accordyng to y e multitude of thy compassions do away our iniquities c. For indede God is not the god of Dauid only Idem deus omnium he is the God of all So that Quicunque inuocauerit nomen domini salus erit He or she whosoeuer they be that call vppon the name of the lord shalbe saued In confyrmation whereof this historye is written as are also the other I haue recited and manye mo whiche I myghte recyte As of Manasses y e wicked kinge whiche slewe Esay the prophet and wrought verye
ende that for my parte I myghte helpe I haue presently put forth a sermon of repētaunce whiche hath lyen by me halfe a yeare at the leaste for the most parte of it For the laste sommer as I was abroade preachynge in the countreye my chaunce was to make a sermon of repentaunce the whiche was earnestlye of diuerse desyred of me that I shoulde geue it them written or els put it forth in prynt The whiche thynge to graunte as I coulde not for I had not wrytten it so I told them that had so earnestlye desired it But when no naye woulde serue but I muste promyse them to wryte it as I coulde I consented to their requeste that they shuld haue it at my leasure This leasure I prolonged so longe that as I wene I offended them so didde I please my selfe as one more gladde to reade other mennes wrytynges then in suche sorte to publyshe my wrytynges for other men to reade not that I wolde others not to profyt by me but that I knowing how short my suppellex store as woulde be loth for the enemies to haue iuste occasion of euyll speakynge and wrestinge that whiche symplye is spoken But when I consydered this present tyme to occasion men now to loke vpon all thinges in suche sorte as myghte moue them to Godlynes rather then to anye curiouse questioninge I for the satisfienge of my promyse and profytinge of the simple ignoraunt and rude haue nowe caused this Sermon to be prynted the which I beseche God for his Christes sake to vse as a meane whereby of his mercy it maye please hym to worke in me and manye others true hartye repentaunce for oure synnes to the glorye of hys name Thus fare thou well in the Lorde The. xij of Iulie Anno. M. D. LIII ¶ A sermon of repentaunce made by Iohn Bradforde THe lyfe we haue at this present is the gyft of God in whom we liue moue and are Actes xvii and therefore is he called Iehouah Exod iii. for the whiche lyfe as we shoulde be thankefull so we may not in any wyse vse it after our owne fantacie but to thende for the whiche it is geuen lente vs that is to the settynge forth of Gods prayse and glory by repentaunce conuersion and obedience to his good wyl and holy lawes wherevnto his longe sufferynge doeth as it were euen drawe vs yf our hartes by impenitency were not hardned And therfore our lyfe in the scripture is called a walkynge for that as the body dayly draweth more more ▪ neare his ende that is the earth euen so our soul draweth dayly more and more neare the death that is saluation or dampnation heauen or hell Of which thinge in that we are moost carelesse and very foles for we alas are the same to day we were yesterday and not better or nearer to God but rather nearer to hel Sathan and perdition beynge couetouse idle carnal secure necligēt proud c. I think my labour cannot be better bestowed then with the Baptist Christ Iesus and his Apostels to harp on this stringe whiche of all other is mooste necessarye and that in these dayes most specially What strynge is that sayeth one Forsoth brother the stryng of repentaunce y e whiche Christ our sauiour did vse fyrst in his ministery and as his minister at this present I wyll vse vnto you all Repent for the kingedome of heauen is at hande Math. iiij This sentence thus pronounced and preached by our sauiour Iesus Christe as it doeth commaund vs to repent so to the doinge of the same it sheweth vs a sufficient cause to sturre vs vppe therevnto namelye for that the kyngdome of heauen which is a kyngedome of all ioye peace ryches power and pleasure is at hande to al such as do so that is as do repente So that the meanynge hereof is as thoughe our sauiour myght thus speake presently Syrs for that I se you al walkynge the wronge way euen to Sathan and vnto hell fyre by folowynge the kyngedome of Sathan whiche nowe is coloured vnder the pylled pleasures of this lyfe and folyshnes of the fleshe moste subtelly to your vtter vndoynge and destruction Beholde and marke well what I saye vnto you The kingdome of heauen that is another maner of ioye and felicitie honoure and riches power and pleasure then you nowe perceyue or enioye is euen at hande and at youre backes as yf you wyll turne agayn that is repent you you shal most truely and pleasauntlye fele see and enherit Turne agayne therfore I say that is repent for this ioye I speake of euen the kyngdome of heauen is at hande Here we maye note fyrste the corruption of our nature in that to this commaundement repent you he addeth a cause for y e kingdome of heauen is at hande for by reason of the corruption and sturdines of our nature God vnto all his commaundementes commonlye eyther addeth some promise to prouoke vs to obedience or elles some suche sufficient cause as cannot but tickle vs vp to hartie labourynge for the doynge of the same as here to the commaundement of doynge penaunce he addeth this aitiologie or cause sayinge for the king dome of heauen is at hande Agayne in that he ioyneth to the commaundemente the cause sayinge for the kyngedome of heauē is at hand we may learne that of the kyngedome of heauē none to whom the ministerye of preaching doth appertayne can be partaker but such as repente and do pennaunce Therfore dearly beloued yf you regarde the kyngedome of heauen in that you cannot entre therein except you repent I besech you al of euery estate as you woulde your owne weale to repent and do penaunce the which thinge that you maye do I wyll do my beste now to helpe you by gods grace But fyrst because we cannot well tell what repentaunce is thorowe ignoraunce for lacke of knoweledge and false teachynge I wyll to begynne with all shewe you what repentaunce is Repentaunce or pennaunce is no Englyshe worde but we borowe it of the Latinistes to whome pennaunce is a forethinkynge in Englyshe in Greke a beynge wyse afterwardes in Hebrewe a conuersion or turnyng the whyche conuersion or turnynge in that it can not be true and hartye vnto God especially without some good hope or trust of pardone for that whyche is all readye doone and paste I maye well in thys sorte defyne it namelye that pennaunce is a sorrowynge or forethynkynge of oure synnes paste an earneste purpose to amende or turnynge to GOD with a truste of pardone This diffinicion maye be deuyded into three partes that pennaunce or repentaunce shuld contayne fyrst a sorowynge for our synues Secondlye a truste of pardonne whyche otherwyse maye be called a perswasion of Gods mercy by the merits of Christe for the forgeuenesse of our synnes And thyrdely apurpose to amende or conuersion to a newe lyfe the whiche thyrd or last part cannot be called properly a parte for it is but an effect of
hym so that there to he wyl not adde wylling offences This willing and witting offending and sinning whosoeuer doeth flatter him selfe therein doth euidently demonstrate and shewe that he neuer yet in dede tasted of Christe truelye He was neuer truely perswaded or beleued how foule a thinge synne is how greuous a thinge Gods anger is howe ioyfull and precious a thing Gods mercy in christ is nowe exceding broade wyde highe and depe Christes loue is Perchaunce he can wryte prate talke and preache of thys geare but yet he in hart by fayth neuer felte this geare For dyd he once feele this geare in dede theÌ„ wold he be so sarre from continuing in synne willingly wittingly that wholy hartely he wold geue ouer him self to y t which is coÌ„trari I meane to a new lyfe renewing his youth eueÌ„ as the Egle doth Psalm â—iii For as we being in y e seruitude of sinne demonstrate our seruice by geuing ouer our meÌ„bres to y e obeyinge of synne froÌ„ iniquitie to iniquitie eueÌ„ so we beynge made free from sinne by fayth in Iesus Christ endewed with gods spirite a spirit of libertie .ij. Cor. iij â–ª must nedes demoÌ„strate this fredoÌ„ libertie by geuing ouer oure meÌ„bres to thobedieÌ„ce of y e spirite by y e which we are led gyded froÌ„ vertue to vertue al kind of holynes As thunbeleuers declare their vnbeliefe by y e working of y e euil spirit in theÌ„ Eph ij â–ª outwardly the fruites of the fleshe Gal. v. Euen so the beleuers declare theyr fayth by the workinge of gods good spirit in theÌ„ outwardly the fruites of the spirit For as the deuyll is not deade in those whiche are hys but worketh styll to theyr dampnacion so is not God dead in them whiche be his but worketh styll to their saluacioÌ„ the which working is not the cause of y e one or thother being in any but only a demonstracion a signe a fruit of the same as y e aple is not the cause of y e aple tree but a fruite of it Thus then you see briefely that newnes of life is not in dede a parte of penaunce but a fruit of it a demonstracion of the iustyfying fayth a sygne of gods good spirite possessing the heart of the penitent As the old lyfe is a fruyte of impenitencie a demoÌ„stracioÌ„ of a lippe fayth or vnbelief a signe of Sathans spirit possessing the heart of the impenitent which al those be that be not penitent For mean I knowe none he that is not penitent that same is impenitent he that is not gouerned by Gods spirite the same is gouerned by Sathans spirit For all that be Christes are gouerned with the spirite of Christ Rom. viii which spirite hath her fruites Gala. v. Al other that be not Christes are the deuyls He that gathereth not with Christe scattereth abroade Therefore dearely beloued I beseche you to coÌ„syder this geare and deceaue not your selues Yf you be not Christes then pertain you to the deuyl of which thinge the fruites of the fleshe doeth assure you as whoredom â–ª adultry vncleanes wantonnes ydolatri witchcraft enuie strife contencion wrathe sedicion murthers dronkenes glottonie blasphemy slouthfulnes ydlenes baudy talking sclaunderinge c. Yf these apples growe oute of the apple trees of your hearts surely surely the deuylis at Inne with you you are his byrdes whom when he hath wel fed you he wyl broch you and eate you chaw you and champ you world without ende in eternall wo and miserie But I am otherwyse perswaded of you al I trust you be al Christes Iesus his people and childreÌ„ yea brethren by fayth As ye see your sinnes in Gods lawe and tremble syghe sorow sob for the smae euen so you see his great mercies in his Gospell and free promises and therefore are glad merrie and ioyefull for that you are accepted into Gods fauour haue your sinnes pardoned ar endued w t y e good spirit of God eueÌ„ the seale signe manuel of your electioÌ„ in Christe before the beginning of the world The which spirite for that he is the spirit of life geueÌ„ to you to worke in you with you by you here in this lyfe sanctificacioÌ„ and holynes where vnto you are called that ye might be holy euen as your heauenly father is holye I beseche you all by admonicion warninge of you that you wolde stirre up the gyftes of God geueÌ„ to you generalli particulerli to y e edifying of hys Church that is I praye you that you would not moleste the good spyryt of God by rebellinge agaynste it when it prouoketh and calleth you to go on forewardes that he which is holy myght yet be more holy he whyche is righteous myghte be more righteous As the euyl spirite moueth and stirreth vp the fylthy to be yet more fylthy the couetous to be more couetous the wicked to be more wicked Declare you now your repentaunce by workes of repentauÌ„ce bring forth fruites and worthye fruytes lette youre sorowing for your euyls demonstrate it selfe by departinge froÌ„ the euyls you haue vsed let your certayntie of pardon of your sinnes throughe Christe and youre ioye in hym be demonstrated by pursuing of the good thinges which gods word teacheth you you are nowe in Christ Iesus gods workemaÌ„ship to do good workes whiche God hath prepared for you to walk in For the grace of God y t bringeth saluacion vnto al men hath apeared teacheth vs that we should denie vngodlines and worldlye lustes and that we should liue sobrelye righteouslye and godly in this present worlde lokinge for that blessed hope glorious apearing of the mighty God and of oure Sauiour Iesus Christe which gaue him self for vs to redeme vs from al vnrighteousnes and to purge vs a peculier people vnto him self feruently geueÌ„ vnto good workes Titus ij Agayne Titus .iij for we our selues also were in times past vnwyse disobediente deceaued in daunger to lustes and to dyuers maners of voluptuousnes liuing in maliciousnes and enuie full of hate hating one another But after that the kyndnes and loue of God our Sauiour to manward appeared not by y e dedes of righteousnes which we wrought but of his mercye he saued vs by the fountayn of the new byrth and with the renuing of the holy gost which he shed on vs aboundantly thorow Iesus Christ our Sauioure that we once iustifyed by his grace should be heires of eternal lyfe through hope This is a true saying but I wyll make an ende for I am to tedious Dearely beloued repent your synnes that is be sorye for that which is past beleue in gods mercy for pardon how depely soeuer you haue synned both purpose and earnestly pursue a newe lyfe bringing forth worthy and true fruytes of repentaunce As you haue geuen ouer your members from synne to sinne to serue the deuyl your tongues to sweare to lye to flatter to skolde to iest to skoffe to baudy talke to vayne iangeling to boasting c. Your haÌ„des to picking groping idlenes fighting c your fete to skipping going to euil to dauÌ„sing c. youre eares to heare fables lyes vanities euil thinges c. So now geue ouer your meÌ„bres to godlines your tong to speake youre eares to heare youre eyes to see your mouthes to tast your handes to woorke youre feete to go about such thinges as may make to Gods glorie sobrietie of lyfe loue to your bretheÌ„ that dayly more more diligently for in a stay to stand you caÌ„not ether better or worsse you are to daye then you were yesterdaye But better I trust you be wil be yf you marke wel my theme y t is Repent you y e which thinge that wold do as before I haue huÌ„blye be sought you eueÌ„ so now yet once more I do agayn besech you y t for the tender mercies of God in Christ Iesus our lord RepeÌ„t you repeÌ„t you for the kingdoÌ„ of heaueÌ„ that is a kingdom ful of al riches pleasures myrth beautie swetenes eternal felicitie is at hand The eye hath not sene the lyke y e eare hath not hearde the like the heart of maÌ„ cannot conceaue the treasures plesures of this kingdoÌ„ which now is at hand to such as repent y t is to such as are sory for their sinnes beleue gods mercy through christ earnestly purpose to lead a new life the god of mercy through Christ his sonne grauÌ„t vs his holy spirit worke in our hearts this sorow fayth new life which through his grace I haue spoken of both now for euer AMEN ¶ Imprinted at LondoÌ„ in Paules Churche yearde at the signe of the Rose By Iohn Wight 1. Pe. iiâ—â— Heb. xi Ie. xâ—iiij Hie. vij Am. vij Act. xvij Gen. xix Gen. vi Ex. xxxij â— Ioh. iij Psa xix Psalm xxxviij Den. vi mat xxij Mar. xx Luke x. Ioh. xiij Mat. vi Lu. xvij Ap. xxij De. iiij xij Apo â–ª xiii 1. Ioh. ij Iam. i. i. Reg. ij Hie. xxxi Lam. v. Actes v Iam. ij Ro. vij Ro. vij De tempore Barlarico 〈◊〉 Gal. iij. Iob. xv Apoc. iij. Gen. vi Gen. xix Gen. xix Iosuâ— Caleb i. reg iij. iij. Reg xxi xxij 4. kin 21 4. kin 10 2. kin 11 xij xiij xvi xv Lu. xvi Iosu vij iiii re v Act. i. Act. v. Da. xiij Psalm xxxvij mat xxâ— â–ª Lu. xxij Psalm xxiij â— Pet. ii Mat. 24 â–ª Ezec. 3. ActunÌ„ ij ij tim ij Lu. xvij Mar. ix Iohn xx Ioh. xiij Psa 87 Gen. iii. Gen. iiij Gent. ix Gen. xix Gene. 38 xxxvij Num. xi Exod. 32 Ro. viij Hebr. iij. ii Re. â—i Rom. x. Dan. iij Iona. iij. Ioh. xx Ioh. xx mat xxvi Lu. xxiii Lu. xxiij Heb. xiij Esa xxx Mat. vij Heb. x â–ª Rom â–ª v. Phil. ij iij. â—e xix Ro. viij ij Cor. i. i. thes iiij i. Petr. i ij Tim. i Eph. iiij Apo. xxij Ephes ij Titus ij i. Cor. ij esa â–ª lxiiij
whiche that you maye the rather attaine and get to youre comfortes as I haue goone aboute to be a meane to sturre vp by Goedes grace this desiae of repētaunce so throughe the same grace of God wyll I go aboute now to shew you how you may haue your desier in this behalfe And fyrste concernynge this part namely sorow for your synnes and hartye lamentynge of the same For this yf you desier the hauynge of it you muste beware that you thinke not that of your selues or of your owne free wyll by any meanes you cā get it you may easely deceaue your selues and mocke your selues thinking more of your selues then is semelye Al good thynges and not peces of good thinges but all good thinges sayeth S. Iames commeth from God y e father of light If therefore pennaunce be good as it is good then the partes of it be good From God therefore do they come and not of our free wyll It is the Lorde that mortifieth that bringeth downe that humbleth sayth the scripture in sundrye places After thou haddest striken my thigh sayeth Ieremye I was ashamed ▪ Lo he sayth after thou haddest striken me and therfore praieth he euen the last wordes almoost he writeth Turne vs lord and we shal be turned the whiche thing Dauyd doth very often Wherfore fyrst of all yf thou wouldest haue this parte of pennaunce as for the whole because it is goddes gyft Acte xi ii Timo. ii so for this parte go thou vnto God make some lyttel prayer as thou canst vnto his mercy for the same in this or lyke sorte Mercifull father of our sauioure Iesus Christe bcause I haue synned and done wickedly and thorowe thy goodnes haue receaued a desire of repentaunce whereto this longe sufferaunce doth draw my hard heart I besech thy mercy in Christ to work the same repentaunce in me by thy spyryt power and grace to humble mortifye and feare my conscyence for my synnes to saluation that in thy tyme thou mayeste comforte and quycken me thoroughe Iesus Christ thy dearly beloued sonne Amē After this sort I say or otherwyse as thou thynkeste good yf thou wylte haue this fyrst parte contricion or sorowe for thy synnes do thou begge it of God thorow Christe And when thou haste asked it as I haue laboured to dryue the frome trustynge in thy selfe so nowe I gooe aboute to moue thee from flatterynge of thy selfe from sluggyshnes and negligence to be diligente to vse these meanes folowynge Vnto prayer which I would thou shouldest fyrst vse as thou canst Secondly get thee Gods lawe as a glasse to toote in for in it and by it commeth the trewe knowledge of synne withoute whiche knoweledge there can be no sorowe For howe can a man sorrowe for his synnes whyche knoweth not his synnes As when a man is sycke the fyrste steppe to health is to knowe his syckenesse euen so to saluation the fyrste steppe thereto is to knowe thy dampnation due for thy synnes The lawe of God therefore muste be gotten and well tooted in that is we muste looke in it spirituallye and not corporallye or carnally as the outward word or letter doth declare and vtter and so our sauioure teacheth vs in the .v. of Math expoundinge the .vi. and .vii. commaundementes not onely after the outward dede but also after the hearte makynge there the anger of the hart a kynd of murther lustinge after an other mans wyfe a kind of adulterye And this is one of the differences betwene Gods lawe and mannes lawe That of this mannes lawe I meane I am not condempnable so longe as I obserue outwardely the same But Goddes lawe goeth to the roote and to the harte condempnynge me for the inwarde mocion althoughe outwardlye I lyue moste holely As for example Yf I kyll no man though in my heart I hate mans law cōdempneth me not but otherwise doeth gods law And why for it seeth the fountayne whence the euyl doeth spring If hatred wer taken out of the hearte loftinesse in lookes detraction in tonge murther by hand could neuer ensue Yf lustinge were out of the heart curiositie in countenaunce wantōnes in wordes thē baudie boldnesse in body would not appeare In that therfore this outwarde euyll springes out of the inward corrupcion seynge gods lawe also is a lawe of libertie as sayth S. Iames And spirituall as sayth S. Paul Perfectly and spiritually it is to be vnderstand yf we wyll truelye come to the knowledge of our synnes For of this inwarde corruption reason knoweth but litle or nothinge I had not knowē sayth Paul y e lusting which to reason to them which are gyded only by reasō is thoughte but a trifle I had not knowen sayth he this lusting to haue been sinne yf y e law had not sayd Non concupisces thou shalt not lust To the knowledge therfore of our sinne w tout which we cānot repent or be sory for our sinne let vs secondly gette gods law as a glasse to toote in that not only litterally outwardly or partely but also spiritually inwardlye throughly let vs cōsidre the hart so shall we see the foule spottes we are stayned withal at least inwardly wherby we y e rather may be moued to harti sorow sighīg For as s Austen sayth it is a glas which feareth no bodie but euen loke what a one part so it paintes the oute In the law we see it is a foule spot not to loue the Lord our God w tal al I say our heart soule power might strength that cōtinually In the law it is a foule spotte not onely to make to our selues any grauen ymage or similitude to bow therto c but also not to frame our selfes wholly after the ymage wherto we ar made not to bow to it to worship it In the law we se y t it is a foule spot not only to take gods name in vain but also not earnestli hartely euen cōtinually to call vpō his name only to geue thākes vnto him to beleue to publishe to liue his holy word In gods law we se it is a foule spot to our soules not only to be an opē prophaner of y e saboth day but also not to rest frō our own words works y t y e lord might both speake wor vs by vs not to heare his holy worde not to communicate hys Sacramentes not to geue occasion to others to holynes by our example in godlye workes reuerēt esteminge of the ministerie of his worde In Gods law we see it a foule spot to our soules not only to be an opē disobeyer of our parents magistrates maysters and such as be in anye auctoritie ouer vs but also not to honour such euen in our heartes not to geue thākes to God for them not to pray for them to ayde to helpe or releue them to beare with their infirmities c. In Gods lawe we
see it a foule spotte in our soules not onelye to be a manqueller in hatered malyce proude lookes bragges backbiting raylinge or bodely slaughter but also no to loue oure neyghbours yea oure enemies euen in our hartes and to declare y e same in al our iesture wordes and workes In Gods law we see it a foule spot to oure soules not onelye to be a whoremonger in lusting in our heartes in wanton loking in vncleane or wanton talking in actuall doing vnhonestly with out neyghbors wife daughter seruaunt c. but also not to be chast sobre temperate in heart lokes tonge apparell deedes and to helpe others there vnto accordinglye c. In Gods law we see it is a soule spot to our soules not onely in hearte to couet in loke or worde to flatter lye colour c in dede to take away any thing whiche pertayneth to another but also in heart countenaūce word dede not to kepe saue and defend that which pertayneth to thy neyghbour as thou wouldest thine own In Gods law we maye see it a foule spot not only to lie or beare false witnes agaynst any mā but also not to haue as greate care ouer thy neyghboures name as ouer thine owne Sinne in gods law it is we may se a foule spot not only to consent to euil lust or carnal desyres but euē the verye natural or carnal lustes desires thēselues for so I may cal thē natural it self beyng now so corrupted as self loue many such like by reason wherof I trow ther is none ▪ that toteth well herein but though he be blameles to y e world fayre to y e shew yet certaynely inwardly his face is foule araied so shamful saucie māgie pocked skabbed y t he cānot but be sory at the cōtēplaciō therof that so much more by how much he continueth to loke in this glas accordingly And thus much cōcernīg the secōd mean to y e stirring vp of sorowe for our sinne y t next vnto praier we shuld tote in gods law spiritually y t which toting yf we vse w t praier as I said let vs not doubt but at y e lēgth gods spirit wil worke as now to such as beleue for to y e vnbeleuers al is in vayn Their eyes ar starke blind they can see nothing to suche as beleue I say I trust somthing is done euē already But yf nether by praier nor by tooting in Gods law spiritually as yet thy harde vnbeleuing hart fealeth no sorow nor lamēting for thy sinne Thirdly loke vpon y e tagge tied to gods law for as to mās lawes there is a tagge tied y t is a penaltie So is there to Goddes lawe a tagge tyed that is a penaltie and that no small one but suche a greate great one as cānot but make vs to cast our currish tayles betwen our legges yf we beleue it for all is in vayne yf we be faythles not to beleue before we feele This tage is Gods maledictiō or cursse maledictus omnis sayth it qui nō permanet in omnibus quae scripta sunt in libro legis ut faciat eam Loe accursed saith he is al no acception al sayth God which continueth not in al thinges for he that is giltie of one is giltie of the whole layeth S. Iames In all thinges therefore sayeth the holy ghost which are written in the boke of the lawe to do them he sayeth not to heare them to talke of them to dispute of them but to doe them Who is he now that doth these Rara auis fewe such byrdes yea none at all For all are gone oute of the way though not outwardlye by word or dede yet inwardly at the least by defaulte wantinge of that which is requyred so that a chylde of one nightes age is not pure but by reason of byrth sinne in daunger of Gods malediction Moch more thē we which halas haue dronken in iniquitie as it were water as Iob sayeth but yet halas we quake not Tell me nowe good brother why do you so lightely consyder Gods cursse that for your sinnes past you are so careles as though you had made a couenaunt with death and damnatiō as the wicked dyd in Esayes time what is Gods cursse At the popes cursse with boke bell candle oh howe trembled we which harde it but onely though the same was not dyrected vnto vs but vnto others but to this Goddes cursse which is incōparably more fell importable is directed yea hāging ouer vs al by reason of our sinnes halas how careles ar we Oh faythles hard harts Oh Iezabels gestes rocked and layd a slepe in her bed Oh wicked wretches whiche being come into the depe of sinne do cōtēpne thesame Oh sorowles sinners shameles shrinking harlots Is not the anger of a kinge death and is y e anger of the king of al kinges a matter to be so lightlye regarded as we doe regard it which for our sinnes are so recheles y t we slug slepe it oute As waxe melteth away at the heate of y e fyre saith Dauid so do the wicked perishe at the face or countenaūce of the Lord Yf dearly beloued his face be so terrible and intollerable for sinners y e wicked What trowe we his hand is At the face or apearing of gods anger the earth trembleth but we earth earth yea stones yron flintes trēble no thinge at al yf we wil not trēble in hearinge wo vnto vs for then shal we be crasshed a peces in feelinge yf a lyon rore the beastes quake but we are worsse thē beastes which quake nothing at the roring of the lion I meane y e lord of hostes And why because the cursse of God hardenes of heart Chreno iij is already fallē vpon vs or els we could not but lamēt trēble for our synnes yf not for the shame and foulenes thereof yet at the least for the maledictiō and cursse of God which hāgeth ouer vs for our synnes Lorde be mercyfull vnto vs for thy Christes sake and spare vs in thyne anger remembre thy mercy towardes vs. Amen And thus much for the thyrde thing to the mouing of vs to sorow for oure sinnes that is for y e tagge tied to Gods law I mean for the malediction and cursse of God But yf our heartes be so hard that thorow these we yet fele not harty sorow for our synnes Let vs fourthlye set before vs examples past and present old new that therby the holy spirite may be effectual to worke in his time this worke of sorowing for oure sinne Loke vpon Gods anger for synne in Adam and Eue For eating a pece of an apple Were not thei the dearest creatures of god cast oute of Paradyse were not they subiect to mortalitie traueil labour c was not the earth accursed for theyr sinnes Doe not we all men in laboure women in traueling with chylde and all in death
thynges Yf when we hated hym and fledde awaye from hym he sente his sonne to seke vs who canne thynke otherwyse thē y t now we louynge hym and lamentynge because we loue him no more but that he wyll for euer loue vs. He that geueth the more to his ennemyes wyll not he geue the lesse trowe you to his frendes God hath giuen his owne sonne then whiche thinge nothinge is greater to vs his enemies and we nowe beyng become his frendes wyll he denye vs fayth and pardone of oure synnes whiche thoughe they be greate yet in comparisone nothynge at all Christ Iesus woulde geue hys owne selfe for vs when we wylled it not and wil he nowe denye vs fayth yf we wyll it This wyll is his earnest that he hath geuen vs truely to loke in dede for the thyng wylled And loke thou for it in deede for as he hath geuen thee to wyll so wyll he geue thee to do Iesus Christ gaue his lyfe for oure euylles and by his deathe delyuered vs Oh then in that he lyueth nowe and cannot dye wyll he forsake vs His hearte bloude was not to deere for vs when we asked it not what can then be nowe to dere for vs askyng it is he a chaungelyng is he mutable as man is can he repent hym of his gyftes Did he not foresee our falles payde not he therefore the pryce Because he sawe we shulde fail sore therfore wolde he suffer sore Yea if his sufferynges hadde not bene enoughe he would yet once more come agayne GOD the father I am sure yf the deathe of hys sonne incarnate wold not serue woulde him selfe and the holye ghost also become incarnate and dye for vs. This death of Christ therfore loke on as y e very plege of Gods loue towards the whosoeuer thou art howe deepe soeuer thou hast sinned See Gods handes are nayled they cannot stryke thee his feete also he cannot runne from thee his armes are wide open to imbrace the his heade hanges down to kysse the his verye harte is open so that therein see roote looke spie pepe and thou shalte se nothyng therin but loue loue loue loue to the hide thee therefore lay thy head there with the Euangeliste Iohn xiij This is the clyfte of the rocke wherein Helias stode this is the pillow of downe for al aking heades Anoint thy head w t this oile let this oyntment enbaulme thy heade and washe thy face Tarry thou here and cock sure thou art I warrant thee Say w t Paule what can separateme frō the loue of god can death can pouertye syckenesse hunger or any mysery perswade the nowe that God loueth the not Nay nothyng cā separate the frō the loue where w t god hath loued y e in christ Iesus whom he loueth he loueth to the ende Iohn .xiii. So that nowe where aboūdaunce of sinne hath ben in thee the more is the aboūdaunce of grace But to what ende forsooth that as sinne hath raygned to death as thou se est to the kyllyng of Goddes sonne so nowe grace must raigne to life to the honouryng of gods sonne who is nowe alyue and cannot dye any more So that they which by fayth fele this cannot any more dye to God but to synne wherto they are dead and buried with christ As Christ therfore lyueth so do they and that to God to ryghtuousnes and holynes The lyfe which they lyue is in fide fily dei in the fayth of the sonne of God whereby you see that now I am slipt into that which I made the thyrde parte of penaunce namely newnes of lyfe which I could not so haue done yf that it were a parte of it selfe in deede as it is an effect a freewyt of the seconde parte that is of fayth or truste in Gods mercy For he that beleueth that is is certaynly perswaded synne to be such a thing that it is the cause of al miserie and of it self so greatly angreth God that in heauen nor in earth nothinge coulde appease his wrath saue alonely the death preciouse bloudshe dinge of the sonne of God in whome is al the delight and pleasure of the father He I say that is perswaded thus of sinne the same cānot but in hearte abhorre and quake to doe or saye yea to thinke anye thing willingly which Gods law teachet him to be sinne Agayne he that beleueth that is is certaynly perswaded Gods loue to be so much towards him y t wher through synne he was loste and made a fyre brand of hel the eternal Father of mercy which is the omnisufficient God nedeth nothing of vs or of any thinge y t we can do to delyuer vs out of hell to bring vs into heauē dyd sende euē his own most dere sonne out of his bosome out of heauen into hell as a man would say to bring vs as I sayd frō thence into his owne bosome mercy we beyng his very enemies He I say that is thus perswaded of gods loue towardes him of y e price of his redempcion by the dere bloud of the lābe imaculate Iesus Christ the same mā cannot but loue god agayn of loue do that hartely desire to do better y t which might please God Trow you that such a one knowīg this geare by faith wil willingly walter wallow in his woful lustes plesure fantisties Wil suche a one as knoweth by faith christ Iesus to haue geuē his bloud to wash him frō his sinnes play the sow to walter in his puddell of fylthie sinne vyce agayn Nay rather thē he wylbe defiled agayn by wilfull sinning he wil wash oftē the fete of his affectiōs watching ouer y e vice styl sticking in him which as a spring cōtinually sendeth out poyson ynough to drown defile him did not the swete water of Christes passion in gods sight wash it and his bloude satisfie the rigoure of Gods iustice due for the same This bloud of christ shed for our sinnes is to dere in the sighte of him that beleueth that he wil abhorre in his hart to stampe it and treade it vnder his feete He knoweth nowe by his belefe that it is to muche that hetherto he hath set to little by it is ashamed therof Therfore the resydue of hys lyfe he purposeth to take better heede to him selfe then to fore he dyd For because he seeth by his fayth the greuousnes of Gods anger the foulenes of synne the greatnesse of Gods mercye and of Christes loue towardes him He wyll nowe be headie to praye God to geue him his grace accordingly that as w t his eyes tonge handes feete c. He hath displeased God doynge his owne wyl euen so now with the same eyes tonge eares handes feete c. He maye displease his owne selfe and do Gods wil. Willinglye wyll he nowe do that which mighte renewe the death of the sonne of God He knoweth he hath to much sinne vnwillingly in