A DOUBLE SUMMONS: THE ONE, To unfeigned REPENTANCE. THE OTHER, To the worthy receiving of the LORDS SUPPER. Delivered in two notable Sermons: MADE, By that worthy Martyr of Christ, JOHN BRADFORD: Who suffered in Smithfield Ano. Domini. 1555. MAT. 4.17. Amend your lives, for the Kingdom of Heaven is at hand. LONDON, Printed by George Purslowe. 1617. To the Christian Reader, JOHN BRADFORD wisheth the true knowledge and peace of jesus Christ, our alone and sufficient Saviour. GREAT and heavy is God's anger against us, as the most grievous plague of the death of our late King (a Prince of all that ever was since Christ's ascension into Heaven, in any Region, peerless) doth Prognosticate. For when God's judgement hath begun with his Child, let other men think as they can, I surely cannot be persuaded otherwise, but that a grievous and bitter cup of God's vengeance, is ready to be poured out for us Englishmen to drink. The whelp God hath beaten to fray the bandog: judgement is begun at God's house: In God's mercy to himwards, he is taken away, that his eyes should not see the miseries which we shall feel. He was too good to tarry with us, so wicked, Heb. 11. so froward, so perverse, so obstinate, so malicious, so hypocritical, so covetous, unclean, untrue, proud, and carnal a generation. I will not go about to paint us out in our colours: God by his plagues and vengeance, I fear me, will paint and point us out: We have so mocked with him and his Gospel, that we shall feel it is no boarding with him. Of long time we have covered our covetousness and carnality, under the cloak of his Gospel; so that all men shall see us to our shame, when he shall take his Gospel away, and give it to a people that will bring forth the fruits of it: To let his Gospel tarry with us, he cannot; for we despise it, contemn it, are glutted with it. Since his Gospel came amongst us, we say now, we had never plenty; therefore, again, let us go and worship the Queen of heaven, and to provoke the Lord to anger. The earth cannot abide now the words and Sermons of Amos. Amos 7. Acts 17. The cause of all rebellion, is Amos and his preaching. It is Paul and his fellows, that make all out of order. Summa, the Gospel is now, Panto on peripsema, & catharma tou cosmou, The our-east and curse of the Realm, and so are the Preachers: therefore, out of the doors with them. So that, I say, God cannot let his Gospel tarry with us, but must needs take it away, to do us some pleasure therein: for so shall we think for a time; as the Sodomitanes thought, when Lot departed from them: as the old world thought, Gen. 19 Gen. 7 when Noah crept into his Ark: as the Ieru●olomitanes thought, when the Apostles went thence to Peltis. Then were they merry, then was all pastime. When Moses was absent, than went they to eating and drinking, and rose again to play: But alas, Exod. 32 suddenly came the flood, and drowned them: God's wrath waxed hot against them. Then was lamentation, mourning and woe: then was crying out, wring of hands, renting of clothes, sobbing and sighing for the miseries fallen; out of the which they could not scape. Well, if he take that away, for a time, perchance, we shall be quiet, but at length we shall feel the want to our woe, at length he will have at us, as at them. O be thou merciful unto us, and in thine anger remember thy mercy: We have sinned, we have sinned, and therefore art thou angry; o be not angry for ever. Give us peace, peace, peace in the Lord: set us to work against sin, against Satan, against our carnal desires, and give us the victory this way. This victory we obtain by faith. This faith is not without Repentance, as her Gentleman-usher before her. This Usher then, Repentance, if we truly possessed, we should be certain of true faith, and so assured of the victory over death, hell, and Satan. His works than which he hath stirred up, would quail, God would restore us politic peace, right should be right, and have right: God's Gospel should tarry with us, Religion should be cherished, Superstition suppressed: and so we yet something happy, notwithstanding the great loss of our most gracious Liege, sovereign Lord. All these would come to pass you see, if the Gentleman-usher I speak of, I mean, Repentance, were at Inn with us. As if he be absent, we may be certain, that Lady Faith is absent. Wherefore, we cannot but be vanquished of the world, the flesh, and the devil, and so will Satan's works prosper, though not in all things to blear our eyes, yet in that thing which he most of all desireth. Therefore, to Repentance, for ourselves privately, and for the Realm and Church publicly, every one shall labour to stir up both ourselves and others. This, to the end, that for my part I might help, I have presently put forth a Sermon of Repentance, which had lain by me half a year at the least, for the most part of it. For, the last Summer, as I was abroad preaching in the Country, my chance was to make a sermon of Repentance, the which was earnestly of divers desired of me, that I should give it them written, or else put it forth in print, which I could not do, for I had not written it, and so I told them. But when no nay would serve, I promised to write it as I could, at my leisure; this leisure I prolonged so long, that (as I think) I offended them: so did I please myself, as one more glad to read other men's writings, then in such sort to publish mine own, for other men to read: not that I would others not to profit by me, but that I, knowing how slender my store is, would be loath, the enemies should thereby take occasion of speaking. But when I considered this present time, to occasion men now to look upon all things, in such sort as might move them to godliness, rather than to any curious questioning: I, for the satisfying of my promise, and profiting of the simple, ignorant, and rude, have now caused this Sermon to be printed: the which, I beseech God for his Christ's sake, to use as a mean, whereby of his mercy, it may please him to work in me, and many others, true hearty repentance for our sins, to the glory of his name. Thus far thou well in the Lord, The xii. of july. 1553. To the Christian READER, Thomas Samson wisheth the felicity of speedy and full conversion to the LORD. GOdly Learned men do write & publish books, to profit the age in which they live, and the posterity. This desire was in the Author of this Treatise, M. john Bradford, who preached & published this Sermon of Repentance. And now that we, which do live after him, and are the posterity, may take as much or more profit by it, than they did for whom it was first preached & published it is by new imprinting published again. Nothing is added to this Sermon, or altered in it: only to the Sermon of Repentance is added another Sermon of the Lords Supper, which he also made, and was never printed before. And aptly are they joined together. For in perusing of the last, thou shalt see how necessarily he draweth the doctrine of Repentance to them all, which do with due preparation receive the holy Sacrament of Christ. They are counted the most profitable Teachers, which have good experience by practice in themselves, of that which they do teach to others: such as may safely say; Brethren, be ye followers of me, & look on them which walk so, as ye have us for an example, Phil. 3.17. And surely, such a pattern was M. Bradford in his life time, of this doctrine of Repentance: for I knew him familiarly, and must needs give to God this praise for him, that (among men) I have scarce known one like unto him. I did know when, and partly how it pleased God, by effectual calling to turn his heart unto the true knowledge, and obedience of the most holy Gospel of Christ our Saviour. Of which God did give him such an heavenly hold and lively feeling, that as he did then know, that many sins were forgiven him, so surely he declared by deeds that he loved much. For where he had doth gifts and calling, to have employed himself in civil and worldly affairs profitably; such was his love of Christ, and zeal to the promoting of his glorious Gospel, that after that God had touched his heart, he changed, not only the course of his former life, as the woman did, Luke 7. but even his profession and former study, as Paul did. Touching the first, he presently sold his Chains, Rings, Brooches, & jewels of gold, which before he used to wear, and did bestow the price of this his former vanity, in the necessary relief of Christ's poor members, which he could hear of, or find lying sick, or pining in poverty. Touching the second, the change of his study; and being in the inner Temple in London, at the study of the common Laws, he went to Cambridge to study Divinity, where he heard D. Martin Bucer diligently, and was right familiar and dear unto him. In this godly course he did (by God's blessing) so profit, that that blessed Martyr, D. Ridley, then B. of London, did, as it were, invite him and his godly companion, M. Tho. Horton, to become fellows of Pembroke Hall in Cambridge: And afterwards, the said D. Ridley called our Bradford to London, gave him a Prebend in Paul's Church, lodged him in his own house there, and set him on work in preaching. And beside, often preaching at Paul's Cross, and else where in London, and sundry places in the country, and specially in Lancashire, * His native country (for he was borne at Manchester.) he preached before K. Edward the sirt, in Lent, the last year of his reign, upon the 2. Psalm: and there in one Sermon, showing the tokens of God's judgement at hand, for the contempt of the Gospel, as that certain Gentlemen, upon the Sabbath day, going in a Whirry to Paris Garden, to the Bearebaiting were drowned: and that a dog was met at Ludgate, carrying a piece of dead child in his mouth: he with a mighty and Prophetical spirit said. I summon you all, even every mother's child of you, to the judgement of God, for it is at hand; as it followed shortly after, in the death of K. Edward. In which state and labour of preaching he continued, till the cruelty of the Papists cut him off; as the history of his life and death (compiled by that faithful servant of the Lord jesus, M. john Fox) showeth. In all stops and stays, in his laborious calling, he was much helped forward by a continual meditation, and practise of repentance & faith in Christ; in which he was kept by God's grace, notably exercised all the days of his life. Even in this mean time he heard a Sermon, which that notable Preacher, M. Latimer made before K. Edward the 6. in which Bee did earnestly speak of restitution to be made of things falsely gotten: which did so strike Bradford to the heart, for one dash of a pen which he had made, without the knowledge of his master (as full often I have heard him confess with plenty of tears) being Clerk to the Treasurer of the King's Camp beyond the Seas, and was to the deceiving of the King, that he could never be quiet, till by the advice of the same M. Latimer, a restitution was made. Which things to bring to pass, he did willingly forbear and forego all the private & certain Patrimony which he had in earth. Let all bribers and poling Officers learn their lesson here. But besides this, our Bradford had his daily exercises and practices of repentance. His manner was, to make to himself a Catalogue of all the grossest & most enorm sins, which in his life of ignorance he had committed, & to lay the same before his eyes when he went to private prayer, that by the sight & remembrance of them, the better to stir him up to offer to God the sacrifice of a contrite heart, and to pray for pardon and the increase of grace, to the detestation of sin, and love of obeying the good will of God. His manner was this: He used in the morning to go to the Common prayer in the College where he was, and after that, he used to make some prayer with his Pupils in his Chamber. But not content with this, he then repaired to his own secret prayer, by himself, as one that had not yet prayed to his own mind: for he was wont to say to his familiars, I have prayed with myself. Let secure men mark this, which pray without touch of breast, as the Pharise did; and so that they have said an ordinary prayer, or hear a common course of prayer, without any thing else, they think they have prayed well, and as the term is, they have served God well. Let us learn by Bradfords' example, to pray better, that is, with the heart, and not with the lips alone, Quia Deus non vocis, sed cordis auditor est, as Cyprian saith: that is, Because God is the hearer of the heart, and not of the voice: that is to say, not of the voice alone without the heart, for that is but lip-labour. This conscience of sin, and exercise in prayer had Bradford, clean contrary to that cursed custom of those graceless men, which do joy to make large accounts of their lewdness, and do glory therein; so feeding their delights with their lives passed, as the dog returneth to smell of his cast gorge, and the horse to his dung; such as the Prophet, Esay 39 saith: They declare their sins as Sodom, they hide them not, woe be to their souls. Another of his exercises was his: He used to make unto himself an Ephemeris, or a journal, in which he used to write all such notable things, as either he did see or hear, each day that passed. But whatsoever he did hear or see, he did so pen it, that a man might see in that book, the signs of his smitten heart. For, if he did hear or see any good in any man, by that he found and noted the want thereof in himself, and added a short prayer, craving mercy, and grace to amend. If he did hear or see any plague or misery, he noted it as a thing procured by his own sins, and still added, Domine, miserere mei, Lord, have mercy upon me. He used in the same book to note such evil thoughts as did rise in him; as of envying the good of other men, thoughts of unthankfulness, of not considering God in his works, of hardness of heart, when he did see other moved and affected. And thus he made to himself, and of himself, a book of daily practices of repentance. Besides this, they which familiarly kept company with him, might see how he used to fall often into a sudden and deep meditation, in which he would sit with fixed countenance and spirit moved, yet speaking nothing a good space. And sometimes in this silent sitting, plenty of tears should trickle down his cheeks, Sometime he would sit in it, and come out of it with a smiling countenance. Oftentimes have I sat at dinner and supper with him, in the house of that godly harbourer of many Preachers and servants of the Lord jesus, I mean M. Elsing, when either by occasion of talk had, or of some view of God's benefits present, or some inward cogitation and thought of his own, he hath fallen into these deep cogitations, and afterward he would tell me of them, that I did perceive, that sometimes his tears trickled out of his eyes, as well for joy, as for sorrow. Neither was he only such a practiser of repentance in himself, but a continual provoker of others thereunto, not only in public preaching, but also in private conference and company: for in all companies where he came, he would freely reprove any sin and misbehaviour which appeared in any person; especially swearers, filthy talkers, and popish praters: and this he did with such a divine grace and christian majesty, that ever he stopped the mouths of the gainsayers: for be spoke with power; and yet so sweetly, that they might see their evil to be evil, and understand that it was good indeed, to the which he laboured to draw them in God. To be short, as his life was, such was his death: for at his death, as the History witnesseth, when the flames of fire did fly about his ears in Smithfield, his last speech, publicly noted & heard was this, Repent England. Thus was our Bradford a Preacher, and an example of that repentance which he preached: As jonas preached to Ninive (and yet doth) he preach repentance; and surely England hath now much more cause to repent, than it had when Bradford lived: for all states and sorts of persons in England, are now more corrupt, than they were then. Let therefore now Bradfords' Sermon, his life, his death, move thee, O England, to repent; I wish and warn, that as in Ninive, so in England, all from the highest to the lowest, do unfeignedly repent. The Court, the Church, the City, the Country, Princes, Prelates and people: let all and every one repent, and departed from that evil which he hath in hand, and turn wholly to the Lord. And I do humbly beseech thy Majesty (O glorious Lord jesus) to work now by thy Spirit in our hearts, the same sound repentance, which thy holiness did first preach to men, when thou saidest: Repent, for the Kingdom of God is at hand. This work in us, O gracious God our Saviour. AMEN. A FRVITFUL Sermon of Repentance, made by the constant Martyr of Christ, Mr. john Bradford. 1553. MAT. 4.17. Amend your lives, for the Kingdom of Heaven is at hand. THe life we have at this present, is the gift of God, in whom we live, move; and are; and therefore he is called jehovah, For the which life, as we should he thankful, so may we not in any wise use it after our corrupt fantasies; but to the end for which it is given and lent us, that is: 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, if our hearts by impenitency were no hardened. And therefore our life in the Scripture is called a walking; for that as the body daily draweth more and more near his end, that is the earth: even so our soul draweth daily more and more near unto death, that is, salvation, or damnation, heaven or hell. Of which thing, in that we are most careless, and very fools, (for we alas, are the same to day, we were yesterday, and not better or nearer to God, but rather nearer to hell, Satan and perdition; being covetous, idle, carnal, secure, negligent, proud etc.) I think my labour cannot be better bestowed then with the Baptist, Christ jesus, and his Apostles, to harp on this string, which of all other is most necessary, and that in these days most specially. What string is that, saith one? Forsooth, brother, the string of repentance, the which Christ our Saviour did use, first in his Minestery; and as his Minister, at this present, I will use unto you all: Mat. 4.17. Repent for the: Kingdom of heaven is at hand. This sentence thus pronounced, and preached by our Saviour jesus Christ, as it doth command us to repent, so to the doing of the same, it showeth us a sufficient cause to stir us up thereunto; 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: So that the meaning hereof is, as though our Saviour might thus speak presently: Sirs, for that I see you all walking the wrong way, even to Satan, and unto hell fire, by following the kingdom of Satan, which now is coloured under the vain pleasures of this life, and foolishness of the flesh, most subtly, to your utter undoing and destruction: behold, and mark well what I say unto you: The Kingdom of Heaven, that is, an other manner of joy and felicity, honour, and riches, power and pleasure, than you now perceive of enjoy; is even at hand, and at your backs: and if you will turn again, that is, Repent you, you shall most truly and pleasantly feel, see, and inherit. Turn again therefore, I say; that is Repent, for this joy I speak of, even, The Kingdom of Heaven is at hand. Here we may note, first the corruption of our nature, in that to this commandment, Repent you, he addeth a cause, For the Kingdom of Heaven is at hand: For by reason of the corruption & sturdines of our nature, God unto all his commandments, commonly, either addeth some promise to provoke us to obedience, or else some such sufficient cause, as cannot but tickle us up to hearty labouring for the doing of the same: as here to the commandment of doing penance, he addeth this Aetimologe or cause saying: For the kingdom of heaven is at hand. Again, in that he joineth to the Commandment the cause, saying: For the kingdom of heaven is at hand We may learn that of the kingdom of heaven, none (to whom the ministry of preaching doth appertain) can be partaker, but such as repent and do penance. Therefore, dearly beloved, if you regard the kingdom of heaven, in that you cannot enter therein, except you repent: I beseech you all of every estate, as you desire you own peace of conscience, to repent and do penance. The which thing that ye may do, I will endeavour my best now, to help you, by God's grace. But first, because we cannot well tell what repentance is, through ignorance, and for lack of knowledge, and false teaching: I will (to begin with all) show you what Repentance is. 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 and hearty, unto God especially, without some good hope or trust of pardon, for that which is already done and passed: I may well in this sort define it; namely, that penance is asorowing or fore thinking of our sins past, an earnest purpose to amend, or turning to God with a trust of pardon. This definition may be divided into three parts: First a forrowing for our sins: Secondly, a trust of pardon, which otherwise may be called, a persuasion of God's mercy, by the merits of Christ, for the forgiveness of our sins: And thirdly, a purpose to amend, or conversion to a new life. The which third, or last part, cannot be called properly a part; for it is but an effect of penance, as towards the end ye shall see, by God's grace. But lest such as seek for occasion to speak evil, should have any occasion, though they tarry not out the end of this Sermon: I therefore divide Penance into the three foresaid parts: 1 Of sorrowing for our sin. 2 Of good hope, or trust of pardon. 3 Of a new life. Thus you may see what penance is: a sorrowing for sin, a purpose to amend, with a good hope or trust of pardon. This penance not only differeth from that which men commonly have taken to be penance, in saying and doing our enjoined Lady Psalters, seven Psalms, fastings, Pilgrimages, Alms deeds, and such like things; but all from that which the more learned have declared, to consist of three parts: namely, Contrition, Confession, and satisfaction. 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. Confession, they call, a numbering of all their sins in the ear of their ghostly father: for as (say they) a judge cannot absolve without knowledge of the cause or matter; so cannot the Priest, or ghostly father, absolve from other sins, than those which he doth hear. Satisfaction, they call amends making unto God for their sins, by their undue works, Opera indebita, Works more than they need to do, as they term them: This is their penance which they preach, writ, and allow: But how true this stuff is, how it agreeth with God's Word, how it is to be allowed, taught, preached, and written, let us a little consider. 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, and the punishment of the devils, is a just punishment for sin: In as much as in all sin, there is a contempt of God, which is all goodness, and therefore there is a desert of all illness: alas, who can bear for feel this just sorrow, this full sorrow for our sins, this their contrition, which they do so discern from their attrition? Shall not man by this doctrine, rather despair, then come by repentance? If a man repent not until he have made confession of all his sins in the ear of his ghostly father: if a man cannot have absolution of his sins, until his sins be told by tale and number in the Priest's ear (in that as David saith) none can understand much less than utter all his sins: Delicta quis intelligit? Who can understand his sins? In that David of himself complaineth else where, how that his sins are overflowed his head, and as a heavy burden do oppress him; alas, shall not a man by this doctrine, be utterly driven from repentance? Though they have gone about, something to make plaster for their sources of confession or attrition, to assuage this srruffe; bidding a man to hope well of his contrition, though it be not so full as is required, and of his confession, though he have not numbered all his sins, if so be that he do so much as in him lieth: dearly beloved, in that there is none, but that herein he is guilty (for who doth as much as he may) think ye, that this plaster is not like salt to sore eyes? Yes undoubtedly, when they have done all they can, for the appeasing of consciences in these points, this is the sum, that we yet should hope well, but yet so hope, that we must stand in a mammering and doubting, whether our sins be forgiven. For to believe Remissionem peecatorum, that is: To be certain of forgiveness of sins, as our Creed teacheth us, they count it a presumption. O obomination, and that not only herein, but in all their penance as they paint it! As concerning satisfaction, by their Opera indebita, Undue works, that is: by such works as they need not to do, but of their own voluntariness and wilfulness: (wilfulness in deed) who seethe not monstruous abomination, blasphemy, and even open fight against God? For if satisfaction can be done by man, than Christ died in vain, for him that so satisfieth, and so reigneth he in vain; soi s he a Bishop and a Priest in vain. God's law requireth love to God with all our heart, Deut. 6.2 Mat. 22. soul, power, might and strength: to that there is nothing can be done to Godward, Mar. 20. Luke 10. which is not contained in this Commandment: nothing ran be done, over and above this. Again, Christ requireth to man ward, That we should love one another, joh. 3 as he loved us. And think you, Beloved, that we can do any thing to our Neighbour ward, which is not herein comprised? Yea, let them tell me, when they do any thing so in the love of God, and their Neighbour, but that they had need to cry: Remit nobis debita nostra, Forgive us our sins. Mat. 6. So far are we off from satisfying. Doth not Christ say: Luke 17 When you have done all things that I have commanded you, say; that you be but unprofitable servants? Put nothing to my word, saith God. Apoc. 22 Deu. 4.1. Yes, works of supererogation, (yea, superabomination) say they. Whatsoever things are true (saith the Apostle S. Paul) whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things pertain to love, whatsoever things are of good report, if there be any virtue, or if there be any praise: have you them in your mind, and do them, and the God of peace shall be with you. Beloved, this lesson well regarded, would pull us from popish Satisfactory works, which do deface Christ's treasures and Satisfaction. In heaven and in earth was there none found that could satisfy God's anger for our sins, or get heaven for man, but only the Son of God, JESUS CHRIST, the Lion of the Tribe of juda, who by his blood hath wrought the work of Satisfaction; and he only is worthy all honour, glory, and praise; for he hath opened the book with the seven Seals. dearly beloved, therefore abhor this abomination, even to think that there is any other satisfaction to Godward for sin, than Christ's blood only. Blasphemy it is, and that horrible, to think otherwise. The blood of Christ purifieth (saith Saint john) from all sin. And therefore he is called the Lamb slain from the beginning of the world, because there was never sin forgiven of God, nor shall be from the beginning, until the end of the world, but only through Christ's death: Prate the Pope and his Prelates as please them, with their Pardons, Purgatory, Purgations, Placeboes, Trentals, Diriges, works of Supererogation, Superabomination etc. I am he (saith the Lord) which putteth away thine offences, Esay. 45. and that for mine own sake, and will no more remember thine iniquities. Put me in remembrance (for we will reason together and tell me what thou hast for thee, to make thee righteous. Thy first Father offended sore, etc. 1. john. 2. And thus writeth Saint john, If any man sin, we have an Advocate (saith he) with the Father, even jesus Christ the righteous, and he is the propitiation, or satisfaction for our sins. As in the fourth Chapter he saith; That God hath sent his Son to be a propitiation, or satisfaction for our sins: According to that which Paul writeth, where he calleth Christ a merciful and faithful Priest, to purge the people's sins. Heb. 2. So that blind Bussards, and perverse Papists they be, which yet will prate, our merits or works to satisfy for our sins, in part, or in whole, before Baptism, or after. For to omit the testimonies I brought out of john and Paul, which the blind cannot but see: I pray you remember the text out of Esay, which even now I rehearsed, being spoken to such as were then the people of God, and had been a long time, but yet were fallen into grievous sins, after their adoption into the number of God's children. It is for mine own sake (saith God) that I put away thy sins. Where is your parting of the stake now? If it be for Gods own sake, if Christ be the propitiation: then recant, except you will become Idolaters, making your works God and Christ. Say as David teacheth: Not to us Lord, not to us, but to thy name be the glory. And it is to be noted, that God doth taste in their feeths, even the sin of their first father, lest they should think that yet, perchance, for the righteousness and goodness of their good fathers, their sins might be the sooner pardoned, and so God accept their works. If they had taken Satisfaction, for that which is done to the Congregation publicly, by some notable punishment, as in the Primitive Church was used to open offenders, sparkles whereof, and some traces yet remain, when such as have sinned in adultery, go about the Church with a Taper in their shirts: Or if they had made Satisfaction for restitution to man ward, of such goods as wrongfully are gotten, the which true penance cannot be without: Or if by Satisfaction, they had meant a new life, to make amends to the Congregation thereby, as by their evil life they did offend the Congregation; in which sense the Apostle seemeth to take that which he writeth in 2. Cor. 7 where the old Interpreter calleth Apologian, Satisfaction, which rather signifieth a defence or answering again. If I say, they had taken Satisfaction any of these ways, than they had done well, so that the Satisfaction to God had been left all only to Christ. Again, If they had made Confession, 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, and appointed thereunto, as first it was used; and I wish were now used amongst us, either for that which is a reconciliation of one to another, it had been some thing: yea, if they had made it for faith, because it is a true demonstration of faith: as in Paul we may see, when he calleth Christ the Captain of our Confession, Rom. 1. 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: if, I say, they had taken it thus, then had they done right well. And so Contrition, if they had left out their subtle distinction, between it and Atttirion, by this word just or full, making it a hearty sorrow for their sins, than we would never have cried out against them therefore. For we say, penance hath three parts; Contrition, if you understand it for a hearty sorrowing for sin; Confession, if you understand it for faith, of free pardon in God's mercy, by jesus Christ; & Satisfaction, if you understand it not to godward (for that only to Christ must be left alone) but to man ward in restitution of goods wrongfully or fraudulently gotten, of name hindered by our slanders, and in newness of life: although, as I said before, & anon will show more plainly by God's grace, that this last is no part of penane in deed, but a plain effect or fruit of true penance. I might here bring in examples of their penance, how perilous it is to be embraced: but let the example of their grand Sire judas serve, in whom we see all the parts of their penance, as they describe it; and yet notwithstanding he was damned. He was sorry enough, as the effect showed: he had their contrition fully, out of the which he confessed his fault, saying: I have betrayed innocent blood: and thereunto he made satisfaction, restoring the money he had received. But yet all was but lost, he hanged up himself, his bowels burst out, and he remained a child of perdition for ever. I would wish that this example of judas, in whom ye see the parts of their penance, contrition, confession, 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, or else with judas they will mar all. Perchance these words, contrition, confession, and satisfaction, were used as I have expounded them at the first. But in that we see so much danger and hurt by using them without expositions; either let us join to them open expositions always, or else let us not use them at all, but say as I writ, 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. This penance is the thing, whereto all the Scripture calleth us. This penance do I now call you all unto: this must be continually in us, and not for a Lent season, as we have thought: this must increase daily more and more in us: without this we cannot be saved. Search therefore your hearts all, all swearers, blasphemers, liars flatterers, lewd, or idle talkers, jesters, bribers, covetous persons, drunkards, gluttons, whoremongers, thieves, murderers, slanderers, idle livers, negligent in their vocation, etc. All such, and all other as lament not their sins, as hope not in God's mercy for pardon, and purpose not hearty to amend, to leave their swearing, drunkenness, whoredom, covetousness, idleness, etc. All such I say shall not or cannot enter into God's kingdom, but hell fire is prepared for them, weeping, and gnashing of teeth: 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, and that even in the bowels of jesus Christ: as now I beseech you all; all, and every mother's child, to repent and lament your sin, to trust in God's mercy, and to amend your lives. Now me thinks, ye are somewhat astonished: whereby I gather, that presently you desire this Repentance, that is: this sorrow, good hope, and newness of life. 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, so through the same grace of God, will I go about now to show you, how you may have your desire in this hehalfe. And first concerning this part, namely, sorrow for our sins, and hearty lamenting of the same: For this, if you desire the having of it, you must beware, that you think not that of yourselves, or of your own free will, by any means you can get it. You may easily deceive yourselves, and mock yourselves, thinking more of yourselves then is seemly. All good things, and not pieces of good things, but all good things, saith Saint james, jam. 1. come from God the Father of light. If therefore penance be good (as it is good) than the parts of it be good. 1. Reg. 2. From God therefore do they come, and not of our free will. It is the Lord that mortifieth, that bringeth down, that humbleth, saith the Scripture in sundry places: jerem. 31. After thou hadst stricken my thigh (saith jeremy) I was ashamed Lo he saith, After thou hadst stricken me: and therefore prayeth he, even in the last words almost, he writeth, Turn us, Lam. 5. O Lord, and we shall be turned. The which thing David used very often. Wherefore first of all, if thou wouldst have part of penance, as for the whole, Acts 22. 2. Tim. 2. because it is God's gift; so for this part go thou unto God, and make some little prayer, as thou canst, unto his mercy for the same, in this, or like sort. MErciful Father of our Saviour jesus Christ, because I have sinned and done wickedly; yet, through thy goodness, have received a desire of repentance, whereto, this thy long sufferance doth draw my hard heart: I beseech thee, for thy mercy's sake in Christ, to work the same repentance in me; 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 mayst comfort and quicken me again, through jesus Christ thy dearly beloved Son. AMEN. After this sort, I say, or otherwise, as thou thinkest good, if thou wilt have this first part, Contrition or sorrow for thy sins, do thou beg it of God, through Christ. And when thou hast asked it, as I have laboured to drive thee from trusting in thyself; so now I go about to move thee from flattering of thyself, from sluggishness, and negligence, to be diligent to use these means following. Unto prayer, which I would thou shouldest first use as thou canst: secondly, get thee God's Law as a glass to to't in: for in it, and by it, cometh the true knowledge of sin, without which knowledge there can be no sorrow. 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: even so to salvation, the first step, is to know thy damnation due for thy many sins. The Law of God therefore must be gotten, and carefully looked in; we must look in it spiritually, and not corporally, or carnally, as the outward word or letter doth declare and utter: and so our Saviour teacheth us in Matthew, expounding the sixth and seventh Commandments, not only after the outward deed, but also after the heart, making there the anger of the heart, a kind of murder; lusting after another man's wife, a kind of adultery. And this is one of the differences, between God's Law, and man's law; that of this (man's law I mean) I am not contemnable, so long as I observe outwardly the same. But God's Law goeth to the root and to the heart, condemning me for the inward motion, although outwardly I live most holily. As for example: If I kill no man, though in my heart I hate, man's law condemneth me not: but otherwise doth God Law. And why? for it seethe the root whence the evil doth spring. If hatred were taken out of the heart, than loftiness in looks, detraction in tongue, and murder by hand, could never ensue. If lusting were out of the heart, curiosity in countenance, wantonness in words, loathsome boldness in body would not appear. In that therefore this outward evil springs out of the inward corruption: seeing God's Law also is a law of liberty, as saith Saint james: jam. 2. Rom. 7. and spiritual, as saith Saint Paul: perfectly and spiritually it is to be understood, if we will truly come to the knowledge of our sins. For of this inward corruption, reason knoweth little or nothing. I had not known (saith Paul) that lusting (which to reason, and to them which are guided only by reason, is thought but a trifle:) I had not known (saith he) this lusting to have been sin, if the Law had not said, Non concupisces, Thou shalt not lust. To the knowledge therefore of our sin (without which we cannot repent, or be sorry for our sin,) let us secondly get us Gods Law, as a glass to look in: and that not only literally, outwardly, or partly; but also spiritually, inwardly and thoroughly. 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. For, as S. Austin saith, it is a glass which feareth no body, but even look what a one thou art, so it painteth thee out. 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. In the Law it is a foul spot, not only to make to ourselves any graven Image or fimilitude, to bow thereto, etc. but also, not to frame ourselves wholly after the Image whereto we are made, not to bow to it, or worship it. In the Law we see that it is a foul spot, not only to take God's name in vain, but also not earnestly, hearty, and even continually to call upon his name only, to give thanks unto him only, to believe, to publish, and live in his holy word. In God's Law, we see it is a foul spot to our souls, not only to be an open profaner of the Sabbath day, 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 example in godly works, and reverent esteeming of the Ministry of his Word. In God's Law, we see it 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; but also not to honour such even in our hearts, not to give thanks to God for them, not to pray for them, to aid, to help, or relive them, to bear with their infirmities, etc. In God's Law, we see it is a foul spot in our souls, not only to be a manqueller in hatred, malice, proud looks, brags, backbiting, railing, or bodily slaughter: but also not to love our neighbours; yea, our enemies, even in our hearts, and to declare the same in all our gestures, words, and works. In God's law, we see 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 neighbour's wife, daughter, servant, etc. But also not to be chaste, sober, temperate in heart, looks, tongue, apparel, deeds, and to help others thereunto accordingly, etc. In God 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 another: but also in heart, countenance, word and deed, not to keep, save, and defend that which pertaineth to thy neighbour, as thou wouldst thine own. In God's Law, we may see it a foul spot, not only to lie and bear false witness against any man; but also, not to have as great a care over thy neighbour's name, as over thine own. Sin in God's Law it is we may see, and a foul spot, not only to consent to evil lust, or carnal desires, but even the very natural or carnal lusts, and desires themselves, for so I may call them: nature itself, being now so corrupted, are sin, and self-love, and many such like. By reason whereof, I think there is none that looketh well therein, but though he be blameless to the world, & 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, and that so much more, by how much he continueth to look in this glass accordingly. And thus much concerning the second mean, to the stirring up of sorrow for our sin, that next unto prayer we should look in Gods low spiritually. The which looking, if we use with prayer, as I said, let us not doubt, but at the length God's Spirit will work, as now to such as believe; for to the unbelievers all is in vain, (their eyes are stark blind, they can see nothing) to such as believe (I say) I trust something is done even already. But if neither by prayer, nor by diligent looking into God's law spiritually, as yet thy hard unbelieving heart feeleth no sorrow, nor lamenting for thy sin: Thirdly, look upon the tag tied to God's Law: for to man's law there is a tag tied, that is, a penalty, and that no small one, but such a one, as cannot but make us to cast our currish tails between our legs, if we believe it; for all is in vain, if we be faithless, not to believe before we feel. This tag, is God's Malediction or curse. Maledictus omnis (saith it) qui non permanet in omnibus quae seripta sunt io libro legis, ut faciat eam. Lo, accursed (saith he) is all, no exception, all, saith God, which continueth not in all things (for he that is guilty of one, is guilty of the whole, saith S. james:) in all things therefore (saith the holy Ghost) which are written in the book of the Law to do them. He saith not, to hear them, to talk of them, to dispute of them, but, to do them. Who is he now that doth these? Rara avis, few such Birds; yea, none at all. 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: so that a child of one night's age is not pure, but (by reason of birth sin) in danger of God's Malediction: then much more we, which alas, have drunken in iniquity, as it were water, as job saith: But yet we quake not. Tell me now, good brother, why do you so lightly consider God's curse, that for your sins past you are so careless, as though you had made a covenant with death and damnation, as the wicked did in Esays time? what is God's curse? At the Pope's curse, with book, bell, and canlde; O! how trembled we which heard it, although the same was not directed unto us, 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: alas, how careless are we? O faithless hard hearts! O Iezabels guests, rocked and laid asleep in her bed! O wicked wretches, which being come into the depth of sin do contemn the same! O sorrowless sinners, and shameless shrinking harlots! 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 fins are so reckless, that we slug and sleep it out? As ware melteth away at the heat of the fire (saith David) so do the wicked perish at the face or countenance of the Lord. If, dearly beloved, his face be so terrible and intolerable for sinners, and the wicked: what think we his hand is? At the face and appearing of God's anger, the earth trembleth: but we earth, earth: yea, stones, iron, flints, tremble nothing at all. If we will not tremble in hearing, woe unto us, for than shall we be crashed in pieces in feeling. If a Lion roar, the Beasts quake: but we are worse than beasts, which quake nothing at the roaring of the Lion, I mean the Lord of Hosts. And why? because the curse of God, hardness of heart, is already fallen upon us, or else we could not but lament and tremble for our sins: If not for the shame and foulness thereof; yet, at the least, for the malediction and curse of God, which hangeth over us for our sins. Lord be merciful unto us for thy Christ's sake, and spare us in thine anger, remember thy mercy towards us Amen. And thus much for the third thing, to the mooning of us to sorrow for our sins: that is, for the tag tied to God's Law, I mean, for the malediction and curse of God. But if our hearts be so hard, that through these, we yet feel no hearty sorrow for our sins: let us four 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. Look upon God's anger for sin in Adam and Eve, for eating a piece of an apple. 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, and all in death, mortality and misery, even in this life feel the same? And was God so angry for their sin, and he being the same God, will he say nothing to us for ours (alas) more horrible than the eating once, of one piece of an apple? In the time of Noah and Lot, Gen. 6. God destroyed the whole world with water; and the Cities of Sodom and Gomorra, Sebiom and Adamah, Gen. 19 with fire and brimstone from heaven for their sins: namely, for their whoredoms, pride, idleness, unmercifulness to the poor, tyranny, etc. In which wrath of God, even the very babes, birds, fowls, fishes, herbs, trees, and grass perished: and think we that nothing will be spoken to us, much worse, and more abominable than they? For all men may see, if they will, that the whoredoms, pride, unmercifulness, tyranny, etc. of England, far passeth in this age, any age that ever was before. Lot's wife looking back, Gen. 19 was turned into a salt stone: and will our looking back again, yea our turning back a gain, to our wickedness, do us no hurt? If we were not already more than blind Béetles, we would blush. Pharaoh his heart was hardened so, that no miracle could convert him: if ours were any thing soft, we would begin to sob. Of six hundred thousand men, josua and Caleb. only but twain entered into the Land of promise, because they had ten times sinned against the Lord, as he himself saith: and think we, Num. 14. that God will not swear in his wrath, that we shall never enter into his rest, which have sinned so many ten times, as we have toes & fingers; yea, hairs on our heads and beards (I fear me) and yet we pass not. The man that swore, and he that gathered sticks on the Sabbath day, Levit. 24. Num. 15. were stoned to death: but we think our swearing is no sin, our bribing, rioting, yea, whorehunting on the Sabbath day, pleaseth God, or else we would something amend our manners. Helias negligence in correcting his sons, 1. Reg. 5 nipped his neck in two: but ours which pamper up our children like puppets, will put us to no plunge? Helias sons for disobeying their father's admonition, brought over them God's vengeance: and will our stubbornness do nothing? saul's malice to David, Acabs displeasure against Naboth, 3. Reg. 21.22. brought there blood to the ground for dogs to eat; yea, their children were hanged up and slain for this cause: 4. Reg. 21. 4. Reg. 10. but we continue in malice, envy and murder, as though we were able to wage war with the Lord. David's adultery with Bethshabe, was visited on the child borne; on David's daughter, defiled by her brother, 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; and otherwise also, although he most hearty repent his sin: But we are more dear unto God then David, which yet was a man after Gods own heart, or else we could not but fromble, and begin to repent. The rich glutton who insatiably delighted in gluttony; what did it avail him? it brought his soul to hell, and have we any pre-eminence that God will do nothing to us. Achans subtle theft provoked God's anger against all Israel: and our subtlety; yea, open extortion, is so fine and politic, that we think God cannot espy it. Gehezi his covetousness, brought it not the Leprosy upon him, and on all his seed? judas also hanged himself. But the covetousness of England is of an other cloth and colour: Well, if it were so, the same Tailor will cut it accordingly. Anania and Saphira by lying, linked to them sudden death: but ours now prolongeth our life the longer, to last in eternal death. The false witness of the two judges, against Susanna, lighted on their own heads, and so will ours do at length. But, what go I about to avouch ancient examples, where daily experience doth teach? The Sweat the other year, the Storms the Winter following, will us to weigh them in the same balances. Men, hanging and killing themselves, which are (alas) too rife in all places, require us to register them in the same rolls. 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, so plainly, that we cannot but groan again, in that we have poured out these sins in word and deed more abundantly. And here, with me, a little look on God's anger, yet so fresh, that we cannot but smell it, although we slop 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 King's Majesty. You all know, he was but a child in years, defiled he was not with notorious offences: Defiled, said I; nay rather, adorned with so many good gifts, and wonderful qualities, as never Prince was from the beginning of the world. 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, so many things are to be spoken in commendation of Gods exceeding graces in this Child: that, as Sallust writeth of Carthage; I had rather speak nothing, then too little, in that too much is too little. This gift God gave unto us English men, before all nations under the Sun, and that of his exceeding love towards us. But, alas, alas; for our unthankfulness sake, for our sins sake, for our carnality and profane living, God's anger hath touched, not only the body, b●● also the mind of our King, by a long sickness, and at length hath taken him away by death; death, cruel death, fearful death. O, if God's judgement be begun on him, which as he was the chiefest, so I think the holiest, and godliest in the Realm of England, (alas) what will it be on us, whose sins have overgrown so our heads, that they are climbed up to heaven? I pray you (my good brethren) know, that God's anger towards us for our sins, cannot but be great: yea, too fell, in that we see it was so great, that our good King could not bear it. What befell jewry, after the death of josias? Lord save England, and give us repentance: my heart will not suffer me to tarry longer herein: I hope this will cause some repentance. If therefore the prayer for God's fear, the looking in God's glass, and the tag thereto will not burst open the blockish heart, yet hope I, that the repetition of these examples; especially of our late King, and this troublesome time, will move some tears out of thine heart, if thou wilt pray for God's Spirit accordingly. For who art thou (think always with thyself) that God should spare thee, more than them whose examples thou hast heard? What friends hast thou? Were not of these Kings, Prophets, Apostles, learned, and come of holy Stocks? I deceive myself (think thou with thyself) if I believe that God, being the same God that he was, will spare me; whose wickedness is no less, but much more than some of theirs. He hateth sin now as much as ever he did. The longer he spareth, the greater vengeance will fall: the deeper he draweth his Bow, the sorer will his shaft pierce. But if yet thy heart be so hardened, that all this will not move thee; then surely art thou in a very evil estate, and remedy now I know none. What, said I, none? Know I none? Yes, there is one, which is suresby, as they say, to serve, if any thing will serve. You look to know what this is: Forsooth, the Passion, and Death, of JESUS CHRIST. 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. Consider the greatness of the sore, I mean sin, by the greatness of the Chirurgeon, and the salve. Who was the Chirurgeon? no Angel, no Saint, no Archangel, no power, no creature in heaven nor in earth: but only he, by whom all things were made, all things are ruled also; even Gods own Darling, and only beloved Son, becoming man. Oh what a great thing is this, that could not be done by the Angels, Archangels, Potentates, Powers, or all the creatures of God, without his own Son? who of necessity must come down from heaven, to take our nature, & become man. Here have ye the Shyrurgion: great was the cure, that this mighty Lord took in hand. Now, what was the salve? Certainly, of an inestimable value, and of many compositions: I cannot recite all, but rather must leave it to your hearty consiberations. Thirty-three years was he curing our sore: 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, when he lying flat on the ground, praying with tears, and that of blood not a few, but so many as did flow down on the ground again; crying on this sort: Father (saith he) if it be possible, let this Cup departed from me. That is, If it be possible, that else the sins of mankind can be taken away: grant that it may be so. Thou heardest Moses crying for the Idolaters: Thou heardest Lot for the Zoarites: Samuel, David, and many other for the Israelites: And, dear Father, I only am thine own Son, as thou hast said, in whom thou art well pleased: wilt thou not hear me? I have by the space of thirty-three years, done always thy Will: I have so humbled myself, that I would become an abject amongst men, to obey thee. Therefore (dear Father) if it be possible, grant my request, save mankind, now without any further labour, salves, or plasters. But yet (saith he) not as I will, but as thou wilt. But Sir, what heard he? Though he sweat blood and water, in making his plaster for our sore of sin, yet it framed not. Twice he cried without comfort; yea, though to comfort him God sent an Angel, we know, that yet this plaster was not allowed for sufficient, until hereunto, Christ jesus was betrayed, forsaken of all his Disciples, forsworn of his dearly beloved, bound like a Thief, belied on, buffeted, whipped, scourged, crowned with thorns, crucified, racked, nailed, hanged up between two thieves, cursed and railed upon, mocked in misery, and had given up the ghost: then bowed down the head of Christ, that is, God the Father which is the head of Christ: then allowed he the plaster, to be sufficient and good for the healing of our sore, which is sin. 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. 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 sin. Gen. 6. Gen. 19 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; hangeth between two thieves, crying for thes & me, and for us all: My God, my God, why hast thou forsaken me? Oh hard hearts that we have, who delight in sin. Look on this, see the very heart of Christ pierced with a spear, wherein thou mayst see, & read God's anger for sin. Woe to thy hard heart that pierced it. And thus much for the first part of Repentance, I mean, for the means of working contrition. First, use prayer: then look on God's Law: thirdly, Gen. 19 see his curse: four, set examples of his anger before thee: and last of all, set before thee: the precious death of our Lord and Saviour jesus Christ. From this and prayer cease not, till thou feel some hearty sorrow for thy sin. The which when thou feelest, then labour for the other part, that is, faith, on this sort. As first, in Contrition, I willed thee not to trust to thy free will, for the attaining of it: so do I will thee in this. Faith is so far from the reach of man's free-will, that to reason it is plain foolishness. Therefore, thou must first go to God, whose gift it is: thou must, I say, get thee to the Father of mercy, whose work it is, that as he hath brought thee down by Contrition, and humbled thee, so he would give thee faith, raise she up, and exalt thee. On this manner therefore, with the Apostles, and the poor man in the Gospel that cried: Lord increase our faith: Lord help my unbelief, pray thou and say: O merciful God and dear Father, of our Lord and Saviour jesus Christ; in whom, as thou art well pleased, so hast thou commanded us to hear him, forasmuch as he often biddeth us to ask of thee, 2. Tim. 2. and thereto promiseth that thou wilt hear us, and grant us that which in his name we shall ask of thee: lo, gracious Father, I am bold to beg of thy mercy, through thy Son JESUS CHRIST, one sparkle of true faith and certain persuasion of thy goodness and 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, and serve thee in holiness and righteousness all the days of my life. On this sort, I say, or otherwise, as God shall move thee, pray thou first of all, and look for thy request at God's hand, without any doubting, though forthwith thou feelest not the same: for oftentimes we have things of GOD given us, long before we feel them as we would do. Now unto this prayer, use thou these means following. After prayer for faith, which I would should be first; secondly, because the same springeth out of the hearing, no of Masses, Matins, Cannons, Counsels, Doctors, Decrees, but out of the hearing of God's word, get thee Gods word: but, not that part which serveth specially to Contrition; that is, the Law: but the other part, which serveth specially to consolation and certain persuasions of God's love towards thee, that is, the Gospel or publication of God's mercy in Christ, I mean the free promises. But here thou must know, that there are two kinds of promises: one, which is properly of the Law, another of the Gospel. In the promises of the Law, we may indeed behold God's mercy, but so, that it hangeth upon the condition of our worthiness, as, if thou love the Lord with all thy heart, etc. thou shalt find mercy. This kind of promise, though it declare unto us God's love, which promiseth where he needeth not: yet unto him that feeleth not Christ, which is the end of the Law, they are so far frnm comforting, that utterly with the Law they bring man to great despair: so greatly we are corrupt, for none so loveth God as he ought to do. 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 cannot but be much comforted though we have very deeply sinned. For these promises of the Gospel do not hang on the condition of our worthiness, as the promises of the Law do: 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. Mark in them therefore two things; namely, that as well they are free promises, without any condition of our worthiness: as also, that they are universal offered to all, all (I say) which are not so stubborn, as to keep still their hands, whereby they should receive this alms in their bosoms, by unbelief. As concerning Infants and children, you know I now speak not; but concerning such as be of years of discretion. And now you look that I should give you a taste of these promises, which are both free and universal: except none but such as except themselves. Well, you shall have one or two for a say. In the 3. of john saith our Saviour: So God the Father loved the world, that he would give his Darling, his own only Son, that all that believe in him should not perish, but have everlasting life. Lo, sir, he saith not, that some might have life: but all, saith he. And what all? All that love him with all their hearts? all that have lived a godly life? Nay, all that believe in him Although thou hast lived a most wicked and horrible life: if now thou believe in him, thou shalt be saved. Is not this sweet grace? Again, saith Christ: Come unto me, all ye that labour and are laden, and I will refresh you. Let us a little look one this letter: Come unto me: Who should come? Lords, Priests, Holy men, Monks, Friars? Yea, Cobblers, tinkers, whores, thieves, murderers also, if they lament their sins. Come unto me (saith he) all ye that labour and are laden; that is, which are afraid of your sins. And what wilt thou do, Lord? And I will refresh you (saith he.) Oh what a thing is this: And I will refresh you? Wots you who spoke this? He that never told lie: He is the truth, there was never guile found in his mouth: and now will he be untrue to thee (good brother) which art sorry for thy grievous sins? No forsooth: heaven and earth shall pass and perish, but his word shall never fail. Saint Paul saith, God would have all men saved: Lo, he excepteth none. And to Titus: The grace of God bringeth salvation to all men. As from Adam, all have received sin to damnation: so by Christ, all have grace offered to salvation, if they reject not the same. I speak not now of Infants, I say: nor I need not enter into the matter of Predestination. In preaching of repentance, I would gather where I could with Christ. As surely as I live, (saith God) I will not the death of a sinner. Art thou a sinner? Yea: Lo, God sweareth, he will not thy death. How canst thou now perish? Consider with thyself, what profit thou shouldst have, to believe this to be true to others, if not, to thyself also: Satan doth so. Rather consider with Peter, that the promise of salvation pertaineth not only to them which are nigh; that is, to such as are fallen a little: but also to all, to whom the Lord hath called, be they never so far off. Lo, now by me, the Lord calleth thee, thou man, thou woman, that art very far off. The promise therefore pertaineth to thee: needs must thou be saved, except thou with Satan say, God is false: And if thou do so, God is faithful, & cannot deny himself: as thou shalt feel by his plagues in hell, for so dishonouring God, to think that he is not true. Will he be found false now? The matter hangeth not on thy worthiness, but it hangeth on God's truth. 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: say therefore in thy heart still: Domine audage mihi fidem: Lord increase my faith: Lord help my unbelief. Blessed are they which see not (by reason) this but yet believe: Beloved, we must hope above hope, as Abraham did. And thus much for a taste of the promises, which are every where, not only in the new Testament, but also in the Old. Read the last end of Leviticus 26. The Prophet Esay 30. Where he saith: God tarrieth looking for thee to show thee mercy. Also the 40. and so forth to the 60. Read also 2. Kings 24. Psal. 33. joel 2. etc. Howbeit, if all this will not serve, if yet thou feelest no faith, no certain persuasion of God's love: then prepare thyself unto prayer, and diligent considering of the free and universal promises of the Gospel: Thirdly, set before thee those blessings which heretofore, and at that present, God hath given thee. Consider, how he hath made thee a man or a woman, which might have made thee a Toad, or a Dog. And why did he this? Verily, because he loved thee: And thinkest thou, if he loved thee when thou wast not, to make thee such a one, as he most graciously hath: will he not now love thee, being his handy work? Doth he hate any thing that he made? Is there unableness with him? Doth he love for a day, and so farewell? No, beloved, God loveth to the end, his mercy endureth for ever. Say therefore with job. Operi manuum tuarum, porridge dexteram, that is: To the work of thy hands, put thy helping hand. Again, hath he not made thee a Christian man or woman, where if he would, he might have made thee a Turk or Pagan? This thou knowst he did of love. 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, yet will not I forget thee, saith the Lord. He hath given thee limbs, to see, hear, go, etc. He hath given thee wit, reason, discretion, etc. He hath long spared thee, and born with thee, when thou never purposedst to repent: and now thou repenting, will he not give thee mercy? Wherefore doth he grant thee to live at this present, to hear him to speak this, and me to speak this but of love to us all? Oh, therefore let us pray him, that he would add to this, that we might believe these love tokens, that he loveth us, and indeed he will do it. Lord open our eyes in thy gifts, to see thy gracious goodness. Amen. But to tarry in this I will not. 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, for the pardon of his sins. I will now go about to show you a fourth mean to confirm your faith in this, even by examples. Of these there are in the Scriptures very many; as also daily experience doth diversly teach the same, if we were diligent to observe things accordingly: wherefore, I will be more brief herein having respect to time, which stealeth fast away. Adam in Paradise transgressed grievously, as the painful punishment, which we all as yet feel, proveth, if nothing else. Though by reason of his sin, he displeased God sore, and ran away from God, (for he would have hid himself; yea, he would have made God the causer of his sin, in that he gave him such a Mate, so far was he from ask mercy): yet all this notwithstanding, GOD turned his fierce wrath, neither upon him nor Eve, which also required not mercy; but upon the Serpent Satan: promising unto them a seed, jesus Christ; by whom, they at the length should be delivered. In token whereof, though they were cast out of Paradise for their nurture, to serve in sorrow, which would not serve in joy; yet he made them apparel to cover their nakedness: a visible Sacrament, and token of his invisible love and grace, concerning their souls. If God was so merciful to Adam, which so sore broke his commandment, and rather blamed God then asked mercy: thinkest thou, O man, that he will not be merciful to thee, which blamest thyself, and desirest pardon? To Cain he offered mercy, if he would have asked it. What hast thou done, saith God? The voice of thy brother's blood, crieth unto me out of the earth. O merciful Lord (should Cain have said) I confess it: But alas, he did not so, and therefore, said God: Now, that is, In that thou desirest not mercy: Now: I say, be thou accursed, etc. Lo, to the reprobate he offered mercy, and will he deny it thee, which art his child? Noah, did he not sin and was drunk? Good Lot also, both in Sodom dissembled a little with the Angels, prolonging the time: and out of Sodom, he fell very foul: as did judas, and the patriarchs against joseph; but yet I ween they found mercy. Moses, Myriam, Aaron, though they stumbled a little, yet received they mercy: yea, the people in the wilderness often sinned and displeased God, so that he was purposed to have destroyed them. Let me alone (saith he to Moses) that I may destroy them. But Moses did not let him alone, for he prayed still for them, and therefore God spared them. If the people were spared, through Moses prayer, they not praying with him, but rather worshipping their golden Calf, eating, drinking, and making jolly good cheer: Beloved, why shouldest thou doubt whether GOD will be merciful to thee? having, as indeed thou hast, one much better than Moses to pray for thee, and with thee; even jesus Christ, who sitteth on the right hand of his Father, and prayeth for us, being no less faithful in his father's house, the Church, than Moses was in the Synagogue. David, that good King, had a foul foil, when he committed whoredom with his faithful servants wife, Bethsheba: whereunto he added also a mischievous murder, causing her husband, his most faithful Soldier Vria to be slain, with an honest company of his most valiant men of war, and that with the sword of the uncircumcised. In this 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: yet at length, when the Prophet, by a Parable, opened the offence, and brought David in remembrance of his own sin, & in such sort, that he gave judgement against himself: then quaked he, his Sacrifices had no more taken away his sins, than our Sir john's Trentals, 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 see, that it is neither Mass nor Matins, blessing nor cursing will serve) then, I say, he cried out, saying: Peccavi Domine: I have sinned, saith he, against my Lord and good God, which hath done so much for me. I caused indeed Vriah to be killed, I have sinned, I have sinned. What shall I do? I have sinned, and am worthy of eternal damnation. But what saith God, by his Prophet: Dominus (saith he) transtulit peccatum tuum, non morieris: The Lord hath taken away thy sins, thou shalt not die. Oh good God, he said, but Peccavi, I have sinned: but yet from his heart, and not from the lips only, as Pharaoh & Saul did, and incontinently he heareth: Thou shalt not die, the Lord hath taken away thy sins: Or rather, hath laid them upon an other; yea, translated them upon the back of his Son jesus Christ, who bore them, and not only them, but thine and mine also, if that we will now cry but from our hearts, Peccavimus: We have sinned, good Lord, we have done wickedly; enter not into judgement with us, 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: Idem Deus omnium, He is the God of all: So that, Quicunque invocaverit nomen Domini, salus erit. He or she, whosoever they be that call upon the name of the Lord, shall be saved. In confirmation whereof, this History is written, as are also the other which I have recited, and many more which I might recite. As of Manasses the wicked King, which slew Esay the Prophet, and wrought very much wickedness; yet the Lord showed mercy upon him being in prison, as his Prayer doth teach us. Nabuchadnezzar, though for a time he bore God's anger, yet at the length he found mercy. The City of Niniveh also found favour with God, as did many other, which for brevity I will omit, 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. 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; therefore, one or two shall serve. Marry Magdalen had seven devils, but yet they were cast out of her: and of all others, she was the first that Christ appeared unto, after his resurrection. Thomas would not believe Christ's resurrection, though many told him, which had seen and felt him: by reason whereof, a man might have thought that his sins would have cast him away. Except I should see and feel (saith he) I will not believe. Ah wilful Thomas: I will not, saith he. But Christ appeared unto him, and would not lose him, neither will he thee, beloved, if with Thomas, thou wilt keep company with the Disciples, as Thomas did. Peter's fall was ugly, he accursed himself, if ever he knew Christ, and that for fear of a Maiden, and this not once, but three several times, and that in the hearing of Christ his Master: but yet the third time Christ looked back, and cast on him his eye of grace, so that he went out and wept bitterly. And after Christ's resurrection, not only did the Angels will the woman to tell Peter, that Christ was risen, but Christ himself appeared unto him severally: such a good Lord is he. The Thief hanging on the Cross, said but this: Lord, when thou comest into thy Kingdom, remember me: And what answer had he? This day (saith Christ) thou shalt be with me in Paradise. What a comfort is this, in that he is now the same Christ to thee and me, 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. Then indeed, he will be inexorable: but now is he more ready to give then to ask. If thou cry, he heareth thee, yea before thou cry. Cry therefore, Esai. 31. Mat. 7. be bold, man, he is not partial. Call, saith he, and I will hear thee: Ask, and thou shalt have: Seek, and thou shalt find though not at the first, yet at the length. If he tarry a while, it is but to try thee. Nam veniens veniet, Heb. 10. & non tardabit: He is coming, and will not be long. Thus have you four 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. Which although they might suffice, yet will I put one more to them, which all only of itself, is full sufficient: I mean, the death of the Son of God, jesus Christ: which if thou set before the eyes of thy mind, it will confirm thy assurance: for it is the great Seal of England, as they say; yea, of all the world, for the confirmation of all Patents and perpetuities of the everlasting life, whereunto we are all called. 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. But because I have been both long, and also I trust, you have some exercise of conscience in this daily (or else you are to bsame) I will but touch and go, Consider with yourselves what we are misers, wretches, and enemies to God. Consider what God is, even he, which hath all power, majesty, might glory, riches etc. perfectly of himself, and needeth nothing, but hath all things. Consider what Christ is: concerning his Godhead, coequal with his Father, even he by whom all things were made; he, I say, by whom all things are ruled and governed: Concerning his Manhood, the only Darling of his Father, in whom is all his joy. 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 himself, in this his Son: 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. Because thy sin hath separated thee from him, to the end thou mightest come eftsoons into his company again, & therein remain; he himself became, as a man would say, a sinner: or rather sin itself, even a malediction or curse: that we sinners, we accursed by our sin, might by his oblation or suffering for our sins, by his curse, be delivered from sin and from malediction. For by sin, he destroyed sin, killing Death, Satan, and Sin, by their own weapons; and that for thee and me (man) if we cast it not away bp unbelief. Oh wonderful love of God. Who ever heard of such a love? the Father of Heaven for us his enemies, to give his own dearly beloved Son, jesus Christ, and that not only to be our Brother, to dwell among us: but also, to the death of the Cross for us? Oh wonderful love of Christ to us all, that was content and willing to work this deed for us. Was there any love like to this love? God indeed hath commanded 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, as you would say, Gods; God would become man. That we being mortal, might become immortal, the immortal God would become mortal man. That we earthly weretches might be Citizens of Heaven, the Lord of Heaven would become as a man would say, earthly. That we being accursed, might be blessed, God would be accursed. That we, by our father Adam, being brought out of Paradise, into the puddle of all pain, might be redeemed, and brought into Paradise again, God would be our Father and an Adam, thereunto. That we having nothing, might have all things; God having all things, would have nothing. That we being vassals, and slaves to all, even to Satan the Fiend, might be Lords of all, and of Satan: the Lord of all would become a vassal, and a slave to us all, and in danger of Satan. Oh love incomprehensible. Who can otherwise think now, but if the gracious good Lord disdained not to give his own Son, his own hearts joy for us his very enemies, before we thought to beg any such thing at his hands; 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, and fled away from him, he sent his Son to seek us: who can think otherwise, then that now we loving him, and lamenting, because we love him no more, but that he will forever love us? He that giveth the more to his enemies, will not he give the less to his friends? God hath given his own Son, than which nothing is greater; even to us his enemies: and we now being become his friends, will ne deny us faith and pardon of our sins? which though they be great, yet in comparison they are nothing at all. Christ jesus would give his own self for us, when we willed if not: 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. And look thou for it in deed: for as he hath given thee to will, so will he give thee to do. jesus Christ gave his life for our evils, and by his death he delivered us. O then, in that he liveth now, and cannot die, will he forsake us? his heart blood was not too dear for us, when we asked it not: what can then be now too dear for us, ask 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 fall sore, therefore would he suffer sore. Yea, if his suffering had not been enough, he would yet once more come again. God the Father, I am sure, if the death of his Son incarnate, would not serve, would himself and the holy Ghost also become incarnate, and die for us. This death of Christ therefore look on, as the very pledge of God's love towards thee, whosoever thou art, how deep soever thou hast sinned. See, God's hands are nailed, they cannot strike thee: his feet also, he cannot run from thee: his arms are wide open to embrace thee: his head hangs down to kiss thee: his very heart is open, so that therein look; nay even spy, and thou shalt see nothing therein, but love, love, love, love to thee: hide thee therefore, lay thy head there with the Evangelist. This is the cleft of the Rock, wherein Helias stood. This is for all aching heads a pillow of down. Anoint thy head with this oil, let this ointment embalm thy head, and wash thy face. Tarry thou on this firm Rock, and I'll warrant thee. Say with Paul, What can separate me from the love of God? Can death, can poverty, can sickness, hunger, or any misery, persuade thee now that God loveth thee not? Nay, nothing can separate thee from the love, wherewith God hath loved thee in CHRIST JESUS: whom he loveth, he loveth to the end. So that now where abundance of sin hath been in thee, the more is the abundance of grace. But to what end? Certainly, that as sin hath reigned to death, as thou seest, to the kill of God's Son: so now Grace must reign to Life, to the honouring of God's Son, who is now alive, and cannot die any more. So that they which by faith feel this, cannot any more dye to God, but to sin whereto they are dead and buried with CHRIST. As Christ therefore liveth, so do they, and that to God, to righteousness and holiness. The life which they live, is, In fide filii Dei: In the faith of the Son of God. Whereby you see that now I am slipped into that, which I made the third part of penance: namely, newness of life, which I could not so have done, if that it were a part of itself indeed, as it is an effect or fruit of the second part; that is, of faith, or trust in God's mercy. For he that believeth, that is, is certainly persuaded, sin to be such a thing, that is the cause of all misery, and of itself so greatly angreth 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: he, I say, that is persuaded thus of his sin; the same cannot but in heart abhor and quake, to do or say; yea, to think any thing willingly, which Gods Law teacheth him to be sin. Again, he that believeth, that is, is certainly persuaded, God's love to be so much towards him, that where through sin he was lost, and made a fire brand of hell; the eternal Father of mercy, which is the omni sufficient God, and needeth nothing to us, or of any thing that we can do, to deliver us out of hell, and to bring us into heaven; did send even his own most dear Son out of his bosom, out of heaven into hell (as a man would say) to bring us, as I said, from thence into his own bosom and mercy, we being his very enemies: he I say, that is thus persuaded of God's love toward him, and of the price of his redemption, by the dear blood of the Lamb immaculate, JESUS CHRIST, the same man cannot but love God again; and of love do that, and hearty desire to do better, the which might please God. Think you, that such a one, knowing these things by faith, will willingly insist & wallow in his wilful lusts, pleasures, and fantasies? Will such a one, as knoweth by faith, Christ jesus to have given his blood to wash him from his sins, play the Sow to nuzle in his puddle of filthy sin and vice again? Nay, rather than he will be defiled again by his wilful sinning, he will wash often the feet of his affections, watching over the vice still sticking in him; which as a spring, continually sendeth out poison enough, to drown and defile him, if the sweet water of CHRIST'S passion in God's sight, did not wash it, and his blood satisfy the rigour of God's justice due for the same. This blood of Christ shed for our sins, is so dear in the sight of him that believeth, that he will abhor in his heart, to stamp it, and tread it under his feet. He knoweth now, by his belief, that it is too much, that hitherto he hath set too little by it, and is ashamed thereof. Therefore for the residue of his life, he purposeth to take better heed to himself, then before he did. Because he seethe by his faith, the grievousness of God's anger, the foulness of sin, the greatness of God's mercy, and of Christ's love towards him, he will now be heedy to pray unto God to give him his grace accordingly; that as with his eyes, and tongue, hands, & feet, etc. he hath displeased God, doing his own will: even so now with the same eyes, tongue, etc. he may displease his own self, and do Gods will: Willingly, will he not do that which might renew the death of the Son of God. He knoweth he hath too much sin, unwillingly in him, so that thereto he will not add willing offences. This willing & witting, offending and sinning, whosoever doth flatter himself therein; doth evidently demonstrate and show, that he never yet indeed, tasted of Christ truly. He was never truly persuaded, or believed, how foul a thing sin is, how grievous a thing God's anger is, how joyful and precious a thing, God's mercy in Christ is, how exceeding broad, wide, high and deep Christ's love is: Perchance he can talk and preach of faith, but yet truly in part he never felt it. For if he did once feel this ravishing Consolation indeed, then would he be so far from continuing in sin, willingly and wittingly, that wholly & hearty he would give over himself to that which is contrary, I mean, to a new life, renewing his youth, even as the Eagle doth. For as we, being in the servitude of sin, demonstrate our service, by giving over our members to the obeying of sin, from iniquity to iniquity: even so, we being made free from sin, by faith in jesus Christ, and endued with God's Spirit, a Spirit of liberty, must needs demonstrate this freedom and liberty, by giving over our members to the obedience of the Spirit: by the which we are lead and guided from virtue to virtue, and all kind of holiness. As the unbelievers declare their unbelief, by the working of the evil spirit in them, outwardly the fruits of the flesh: even so the believers declare their faith, by the working of God's Spirit in them outwardly the fruits of the spirit. For as the Devil is not dead in those which are his, but worketh still to their damnation: so is not God dead in them which be his, but worketh still to their salvation. The which working is not the cause of the one or the other being in any; but only a demonstration, a sign, a fruit of the same: As the Apple is not the cause of the Apple tree, out a fruit of it. Thus than you see briefly, that newness of life, is not in deed a part of penance, but a fruit of it, a demonstration of the justifying faith, a sign of God's good Spirit possessing the heart of the penitent: as the old life is a fruit of impenitency, a demonstration of a lip-faith, or unbelief, a sign of Satan's spirit, possessing the heart of the impenitent, which all those be, that be not penitent. For mean I know none: 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. For all that be Christians are governed with the Spirit of Christ, which spirit hath his fruits. All other that be not Christ's, are the Devils. He that gathereth not with Christ, scattereth abroad. Therefore, my dearly beloved, I beseech you to consider this, and deceive not yourselves. If you be not Christ's, then pertain you to the devil: of which things the fruits of the flesh doth assure you, as whoredom, adultery, uncleanness, wantonness, Idolatry, witchcraft, envy, strife, contention, wrath, sedition, murder, drunkenness, gluttony, blasphemy, slothfulness, idleness, vain talking, slandering, etc. If such like fruit as these grow out of the trees of your hearts; surely, surely, the Devil is at Inn with you, you are his birds: 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. But I am otherwise persuaded of you all. I trust you be all CHRIST JESUS his people, and his children; yea, and his brethren by faith. As ye see your sins in God's Law, and tremble, and sigh, sorrow and sob for the same: even so you see his great mercies in his Gospel and free promises, & therefore are glad, merry and joyful, for that you are accepted into God's favour, have your sins pardoned, and are endued with the good spirit of God, even the Seal and sign, MANVEL of your election in Christ jesus, even before the beginning of the World. The which Spirit, for that he is the Spirit of life, given to you, to work in you, with you, and by you here in this life satisfaction, and holiness, whereunto you are called, that ye might be holy, even as your heavenly Father is holy: I beseech you all by admonition and warning of you, that you would stir up the gifts of God, given to you generally & particularly, to the edifying of his Church, that is: I pray you, that you would not molest the good Spirit of God, by rebelling against it, when it provoketh and calleth you to go on forwards, that the which is holy, might yet be more holy, he which is righteous, might be more righteous; as the evil spirit moveth and stirreth up the filthy to be yet more filthy, the covetous, to be more covetous, the wicked, to be more wicked. Declare you now your repentance, by works of repentance. Bring forth fruits, and worthy fruits. Let your sorrowing for your evils, demonstrate itself, departing from the evils you have used. Let your certainty of pardon of your sins, through Christ, and your joy in him be demonstrated, by pursuing of the good things which Gods word teacheth you. You are now in Christ jesus, God's workmanship, to do good works which God hath prepared for you to walk in. For the grace of God that bringeth salvation unto all men, hath appeared, and teacheth us, that we should deny ungodliness and worldly lusts, 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, jesus Christ, which gave himself for us, to redeem us from all unrighteousness, and to purge us a peculiar people unto himself, fervently given unto good works. Again, Titus 3. For we ourselves also were in times past unwise, disobedient, deceived, serving lusts, and divers pleasures living in maliciousness and enny, full of hate, and hating one another. But after that the kindness and love of God our Saviour to manward appeared, not by the deeds of righteousness which we wrought, 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 jesus Christ our saviour; that we once justified by his grace, should be heirs of eternal life, through hope. This is a true saying. But I will make an end, for I am too tedious. dearly beloved, repent your sins: that is, be sorry for that which is past, believe in God's mercy for pardon, how deeply soever you have sinned, and both purpose and earnestperuse a new life, bringing forth worthy and true fruits of Repentance. 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 beastly talk, to vain jangling, to boasting, etc. Your hands to picking, groping, idleness, fight, etc. Your feet to skipping, going to evil, to dancing, etc. Your ears to hear fables, lies, vanities, 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, and love to your brethren, and that daily more & more, diligently: for in a stay to stand you cannot, either better or worse you are to day, than you were yesterday. But better I trust you be, and will be if you mark my Theme; that is; Repent you. The which thing that you would, as before I have humbly besought you: even so now, yet once more I do again beseech you, and that for the mercies of God in jesus Christ our Lord: Repent you, repent you, for the kingdom of heaven (that is, a kingdom full of all riches, pleasures, mirth, beauty, sweetness, and eternal felicity) is athand. The eye hath not seen the like, the ear hath not heard the like, the heart of man cannot conceive the treasures & pleasures of this kingdom, which is now at hand to such as repent; that is, to such as are sorry for their sins, believe God's mercy, through Christ, and earnestly purpose to lead a new life. The God of mercy, through Christ his Son, grant us his holy Spirit, and work in our hearts this sorrow, faith, and new life; which through his grace I have spoken of, both now and for ever. Amen. AN Other Sermon, made also by the said, Master JOHN BRADFORD, upon the Lord's SUPPER. 1. Cor. 10.16. The Cup of blessing which we bless, is it not the Communion of the blood of Christ? The bread which we break is it not the Communion of the body of Christ. THere are two Sacraments in CHRIST'S Church: the one of imitation, that is wherewith we be enroled, as it were in the household & family of God, which Sacrament, we call Baptism: the other, wherewith we be conserved. fed, kept, and nourished, to continue in the same family, which is called the Lords Supper, or the body & blood of our Saviour jesus Christ, broken for our sins, and shed for our transgressions. Of the former Sacrament, that is, of Baptism, to speak now I am not purposed, because occasion and time serve not so thereto. Babtism is in place of Circumcision. Christian men's children ought to be baptised. Of the second therefore, will I speak something, by God's grace, if that first you remember this, that Baptism in Christ's Church, now since Christ's death, is come in place of Circumcision, which was in the same Church afore Christ's coming: Whereby we may see, that Christian Parents seem to be no less bound to offer their Infants and Babes to be baptised, that they may be taken and accounted of us, as members of Christ's mystical body, whereunto they are received and sealed: Gal. 4. then were the Hebewes their children to be taken as pertaining to the covenant and league with God, wherewith they were enrolled, alonely the circumstance of of the eight day, not necessary to be observed, being now abrogated. But to come again: Of the Lord's Supper, I am purposed presently to to speak, through the help of God, because we are assembled in Christ (I hope) to celebrate the same. Now, that the things which I shall speak, may be better observed, and carried away of you, I will tell you how, and in what sort I will speak of it. Three things would I have marked, as the principals and scopes, whereto I will refer all that I shall at this time speak thereof. They be these: Who what & wharfore That is (to make it more plain) Who did institute this thing which we are about to celebrate, this is the first. The second is, What the thing is, which is instituted. And the last is, Wherefore and to what end it was instituted, whereby we shall be taught how to use it. Who did institute this Sacrament. For the first, Who did institute this Sacrament and Supper. 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, & sometime for the tender love & kindness of the person. If need were, I could by examples set forth every one of these, but I hope it is not necessary. Now then how can the thing which we be about to celebrate, but be esteemed of every one highly, in that the author of it doth want no dignity, no authority, no wisdom, no power, no magnificence, no holiness, no tender love & kindness? but hath all dignity, authority, wisdom, power, magnificence, etc. and all that can be absolutely wished. 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. He is the King of all kings, and the Lord of all lords. He is the Messiah of the world, our most dear and loving Brother, Saviour, Mediator, Advocate, Intercessor, Husband, Priest. So that the thing which cometh from him, cannot but be esteemed, loved, and embraced, if dignity, authority, wisdom power, glory, goodness, and mercy like us. Yea, if any thing that can be wished, 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 and conmaund. God open our eyes, to see these things accordingly: so shall we come with more reverence to this Table of the Lord: which thing he grant for his mercy's sake. Amen. And thus much for the first, who did institute this Sacrament. Now to the second. What the Sacrament is. If we shall ask our eyes, our nose, our mouth, our taste, What the Sacrament is. our hands, and the reason of man: they will all make a consonant answer, that it is bread and wine. And verily, herein they speak the truth, and lie not; as by many things may be proved, although the Papists prate their pleasure to the contrary. And here, my dearly beloved, I think I shall not be either tedious or unprofitable unto you, if I tarry a little in showing this verity, that the substance of bread and wine remain in the Sacrament, after the words of consecration (as they call them) be spoken. Whereby we may learn what shameless beasts they be, which would enforce men to believe Transubstantiation, which is an error: whereupon in a manner, Upon transubstantiation, all popery almost is builded. dependeth all Popery; for it is the stay of their Priesthood, which is neither after the order of Aaron, nor after the order of Melchisedech: but after the order of Baal, which thing is something seen by their number. For the false Prophets and Priests of Baal were always many more in number, when the wicked were in authority, than the true Priests and Prophets of the Lord, as the holy Histories of the Bible do teach. Read 3. King's chap. 18. The Sacrament of the popish Mass not the Sacrament of Christ's body. 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's Sacrament, which thing they can never prove: 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's Sacrament, but an horrible profanation of it; and therefore, as Christ called God's Temple, which was called an house of prayer; for the abusing and profaning of it by the Priests, a den of thieves: so this which the Papists call the Sacrament of the Altar, full truly may we call an abominable Idol: 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, and putting in the stead thereof, their own dregs and dreams, is not the Sacrament of Christ's body nor the Lord's Supper: 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, or in the Sacrament of Christ's body, there remaineth the substance of Bread and Wine, as our senses and reasons do teach, these many things also do teach the same. The first reason against Transubstantiation. First, the holy Ghost doth plainly tell us, by call it often bread, after the words of Consecration, as 1. Corinthians 10. Is not the bread which we break, a partaking of the body of Christ, saith Paul? Lo plainly he saith: The bread which we break, Not only calling it bread, but adding thereto breaking, which cannot be attributed, either to Christ's body, whereof no bone was broken, either to any accident, but must needs be of a substance, which substance if it be not Christ's body, cannot be but bread. As in the 11. Chapter fonre times he plainly calleth it: He that eateth of this bread: He that receiveth this bread, etc. And in the Acts of the apostles we read, how that in speaking of the Communion They met together to break bread, etc. So that it is plain, that the substance of Bread and Wine do remain in the Supper, after the words of Consecration: As also may appear plainly by CHRIST'S own words, which calleth that which he gave them in the cup, Wine, or the fruit of the Vine; as both Matthew, and Mark do write. Whereby we fee, that there is no Transubstantiation of the Wine: and therefore may we also see, that there is no Transubstantiation of the bread. An answer to the Papists cavil for the foresaid reason. Mat. 26 Exod. 7. As for the Papists cavilling, how that it hath the name of bread, because it was bread: as Simon the Leper, was called still leprous, though he was healed: or as Moses rod, being turned into a Serpent, was called a Rod still, it proveth nothing. For there was in the one a plain sight, and the senses certified that Simon was no Leper: and in the other, a plain mention, that the Rod was turned into a Serpent. Contrariwise, concerning the Sacrament, neither the senses see any other thing than bread, neither is there any mention made of turning. And therefore their cavil is plainly seen to be but a cavil, and of no force. But to come again, to bring me reasons of transubstantiation. The second reason against Transubstantiation. Mat. 26. Mar. 14. Luke 22. 1. Cor. 11. Secondly, that the substance of bread remaineth still, the very text doth teach. For the Evangelists, and the Apostle Saint Paul do witness, that Christ gave that to his Disciples, and called it his body which he took, on which he gave thanks, and which he broke: but he took bread, gave thanks on bread, and broke bread; Ergo, he gave bread, and called bread his body, as he called the Cup the new Testament. So that it followeth by this, that there is no Transubstantiation. And this reason I myself have promised in writing, to prove by the authority of the Fathers: namely, Ireneus, Tertullian, Origine, Cyprian, Epiphanius, Hieronimus, Augustinus, Theodorete, Bede, if so be I may have the use of my books. The third reason against Transubstantiation. Thirdly, that in the Sacrament, there is no Transubstantiation of the bread, by this reason I do prove: Like as by our Saviour Christ, the Spirit of truth spoke of the bread, This is my body: So saith the same Spirit of truth, of the same bread, That we many, are one body, 1. Cor. 10 and one bread etc. So that as it appeareth, the Sacrament not to be in the Church, by Transubstantiation, even so is it not Christ's natural body, by Transubstantiation. The forth reason against Transubstantiation. Fourthly, I prove that there is no Transubstantiation by Luke and Paul's words spoken over the Cup. For no less are they effectual to transsubstatiate the Cup: then their words spoken of the bread, are opeartorious and mighty to transsubstantiate the bread. For as they say of bread, This is my body, so say they of the cup, This Cup is the new Testament: which thing is absurd to be spoken or thought; either of the cup, or of the thing in the cup by Transubstantiation. Yea, rather in saying these words, This Cup is the new Testament: 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 their demonstrate bread. The fift reason. Fiftly, that the substance of bread remaineth in the Sacrament, as the reasons before brought forth do prove, so doth the infinition of a Sacrament. For the Fathers do affirm it, to consist of an earthly thing, Ireneus Augustinus. Chrysostomus. and of an heavenly thing, of the word and of the element, of sensible things, and of things which be perceived by the mind. But Transubstantiation taketh clean away that earthly thing, the keement, the sensible thing, and so maketh it no Sacrament. And therefore the definition of a Sacrament full well teacheth. that bread which is the earthly thing, the sensible thing, and the element remaineth still, as saint Augustine saith: the word cometh to the element, (he saith not, taketh away the element,) and so it is made a Sacrament. The sixth reason against Transubstantiation. Sixtly, the nature and property of a Sacrament, teacheth this also which I have affirmed. for as Cyprian wrieth, that Sacraments bear the names of the things which they signify: so doth Saint Augustine teach, Cyprian, in Sermone de Chrismat. Augustinus ad Bonifacium. that if Sacraments have not some signification with the things whereof they be Sacraments; then are they no Sacraments. Now in the Lord's Supper this similitude is first in nourishing, that as bread nourisheth the body; so Christ's body broken, feedeth the soul. Secondly, in bringing together many into one, that as in the Sacrament, many grains of Corn are made one bread: many Grapes are made one liquor and Wine: so the multitude which worthily receive the Sacrament, are made one body with Christ, and his Church. Last of all, in one unlikely likeliness or similitude, that as bread eaten, turneth into our nature: so we rightly, eating the Sacrament by faith, turn into the nature of Christ. So that it is plain to them that will see, that to take the substance of bread away, is clean against the nature and property of a 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, and is clean contrary to the end wherefore it was instituted, & so is no longer a Sacrament, but an Idol; and is the cause of much Idolatry, converting the people's hearts, from an heavenly conversation to an earthly; and turning the Communion, into private action, and a matter of gazing and piping, of adoring & worshipping the work of men's hands, for the living God which dwelleth not in Temples made with men's hands, much less lieth he in Pixes and Chests; whose true worship is in spirit and verity, which God grant us all to render unto him continually. Amen The seventh reason against transubstantiation. The Sacrament of Baptism doth also teach us, that as the substanae of the water remaineth there: so in the Lord's Supper, remaineth the substance of bread after consecration. For as by Baptism we are engrafted into CHRIST; so by the Supper we are fed with Christ. These two Sacraments, the Apostle gladly coupleth together, 1. Cor. 10. and 1. Cor 12. We are baptised into one body (saith he) and have drunk all of one spirit, meaning it by the Cup: as chrysostom and other great learned men do well interpret it. As therefore in Baptism, is given unto us the holy Ghost, and pardon of our sins, which yet lie not lurking in the water: so in the Lord's Supper, is given unto us the Communion of Christ's body and blood, that is, grace, forgiveness of sins, innocency, life, immortality, without any Transubstantiation, or including of the same in the bread. By Baptism, Gal. 3. the old man is put off, and the new man put on, yea, Christ is put on, but without Transubstantiating the water. And even so it is in the Lord's Supper. We by faith spiritually in our souls do feed on Christ's body broken, do eat his flesh and drink his blood: do dwell in him, and he in us but without Transubstantiation. An answer to the Papists cavil for the foresaid reason. As for the cavil they make, that we are baptised into one body, meaning thereby the mystical body, and not the natural body of Christ, whereby they would enforce that we are fed with the natural body of Christ; but we are not engrafted into it, but into the mystical body, and so put away the reason aforesaid. 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, and therefore to be engrafted to the mystical body, is to be engrafted into the natural body of Christ, to be amember of his flesh, and bones of his bones: as Pope Leo full well doth witness, in saying: that Corpus regenerati fit caro crucifixi: The body (saith he) of the regenerate, is made the flesh of Christ crucified. And hereto I could add some reasons for the excellency of Baptism. I think it be more to be gotten, then to be nourished. As for the excellent miracle of the patefaction of the Trinity, and the descending of the holy Ghost in Baptism in a visible form, the like whereto was no seen in the Lord's Supper: I will omit to speak of further, then that I would you should know how it were no mastery, to set forth the excellency of this Sacrament, as well as of the Supper. The eight reason. It is a plain sign of Antichrist, to deny the substance of bread and wine to be in the Lord's Supper after consecration: for in so doing and granting Transubstantiation, the property of the human nature of Christ is denied. For it is not of the human nature, but of the divine nature, to be in many places at once. As Dydimus, De spiritu sancto, doth prove thereby the divinity of the holy Ghost. Now grant Transubstantiation, and then Christ's natural body must needs be in many places, which is nothing else but to confound the two natures in Christ; or to deny Christ's human nature, which is the self same that S. john saith, to deny Christ to be come in the flesh. And this who so doth, by the testimony of. S john, is an Antichrist in his so doing, whatsoever otherwise he do prate. Read S. Augustine, in his Epistle to Dardanus, & his 50. and 30. Treatise upon Saint john, and easily you shall see how that Christ's body must needs be in one place. Oportet in uno loco esse: But his Truth is in all places. The ninth reason. If there be no substance of bread in the Sacrament, but Transubstantiation, than Christ's body is received of the ungodly, and eaten with their teeth, 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, and Christ in them, and they to have everlasting life that eat him; which the wicked have not, although they eat the Sacrament. He that eateth of this bread, (saith Christ) shall live for evermore. Therefore, they eat not Christ's body, but (as Paul saith) they eat in judgement and damnation, which, believe it, is an other manner of thing then Christ's body. This doth S. Augustine affirm, saying: None do eat Christ's body, which is not in the body of Christ, that is (as he expoundeth it) in whom Christ dwelleth not, and he in Christ. Which thing the wicked do not, because they want faith and the holy Spirit, which be the means whereby Christ is received. To the things which I have brought hereforth, to improve transubstantiation, I could bring in the Fathers to confirm the same, which succeeded contnually many hundred years after Christ. Also I could show that Transubstantiation is but a new doctrine, not established, before Satan (which was tied for a thousand years) was let lose. Also I could show, that ever hitherto, since it was established, in all times it hath been resisted and spoken against. Yea, before this doctrine, the Church was nothing so endowed with goods, lands, and possessions as it hath been since. 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. It is their Maozim, it is their Helena. God destroy it with the breath of his mouth, as shortly he will for his name's sake. Amen. If time would serve, I could and would here tell you of the absurdities which come by this doctrine: but for times sake I must omit it. Only, for God's sake see this, that this their doctrine of Transubstantiation is an untruth, already I have proved; and forget not, that it is the whole stay of all Popery, and the pillar of their Priesthood: whereby Christ's Priesthood, Sacrifice, Ministry, and Truth is letted, yea perverted, and utterly overthrown. God our Father, in the blood of his Son JESUS 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. Now to return to the second matter, what the Sacrament is; you see that to the senses and reason of man, it is bread and wine: Which is most true, as by the Scriptures, and otherwise I have already proved: and therefore away with Transubstantiation. But here, lest we should make it no Sacrament, for a Sacrament consisteth of two things: and lest a man should by this gather, that we make it none other thing but bare bread, and a naked sign, and so rail at their pleasure on us saying: How can a man be guilty of the body & blood of Christ, by unworthy receiving it, if it be but bare bread, and so forth? For this purpose, I will now speak a little more hereabout, by God's grace, to stop your mouths, and so to stir up your good hearts, more to the worthy estimation and preception of this holy mystery. When a loving friend giveth to thee a thing, or sendeth to thee a token (as for an example, a napkin, or such like) I think thou dost not as thou shouldest do, if that with the thing, thou considerest not the mind of thy friend, that sendeth or giveth the thing; and according thereunto esteemest and receivest it. And so of this bread, think I, that if thou do not rather consider the mind of thy lover Christ, than the thing which thou seest: yea, if thou do not altogether consider Christ's mind, thou dealest unhonestly, and Strumpetlike with him. For it is the property of Strumpets, to consider the things given and sent them, rather than the love and mind of the giver and sender: whereas the true lovers do not consider, in any point, the things given or sent, but the mind of the party. So we, if we be true lovers of Christ, must not consider harely the outward thing which we see, and our senses perceive; but rather altogether, we must and should see and consider the mind of Christ, and hereafter and accordingly to it, to esteem the Sacrament. But how shall we know the mind of Christ? Surely, as a man's mind is best known by his word: so by Christ's word shall we know his mind. Now his words be manifest, and most plain: This (saith he) is my body: therefore, accordingly should we esteem, take, and receive it. If he had spoken nothing, or if he had spoken doubtfully, then might we have been in some doubt. But in that he speaketh so plainly, saying: This is my body: Who can, may, or dare be so bold as to doubt of it? He is the truth and cannot lie; he is omnipotent and can do all things: therefore it is his body. This I believe, this I confess, and pray you all hearty to beware of these and such like words, that it is but a sign or figure of his body: 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 example: An ivy bush, is a sign of Wine to be sold: the budding of Aaron's Rod, did signify Aaron's Priesthood, allowed of the Lord: the reservation of Moses Rod, did signify the rebellion of the children of Israel: the stones taken out of jordan, gedeon's fleece of wool, etc. Such as these, be signs significative, and show no gift. But in the other signs, which some call exhibitive, is there not only a signification of the thing, but also a declaration of a gift is, in a certain manner, a giving also: As Baptism not only signifieth the cleansing of the conscience from sin, by the merits of CHRIST'S blood, but also is a very cleansing from sin. And therefore it was said to Paul, that he should arise and wash away his sins, and not that he should arise and take only a sign of washing away his sins. In the Lord's Supper, the bread is called a partaking of the Lords body, and not only a bare sign of the Lords body. This I speak not, as though the elements of these Sacraments (were Transsubstantiate) which I have already impugned either, as though Christ's body were in bread or wine, or that they were tied to the elements otherwise then Sacramentally, and spiritually, either that the bread and wine may not, and must not be called Sacramental, and external signs: but that they might be discerned from significative and bare signs only, and he taken for signs exhibitive; and representive. By this means a Christian conscience will call and esteem the bread of the Lord, as the body of Christ. For it will never esteem the Sacraments of Christ, after their exterior appearance, but after the words of Christ. Whereof it cometh, that the Fathers, as chrysostom and others, do speak with so full a mouth, when they speak of the Sacrament: for their respect was to Christ's words. If the Schoolmen which followed had the same spirit which they had, then would they never have consented to Transubstantiation. For with great admiration some of the Fathers do say; that the bread is changed or turned into the body of Christ, and the wine into his blood: meaning it of a mutation or change, not corporal, but spiritual, figuratine, Sacramental, or mystical. For now it is no common bread, nor common wine, being ordained to serve for the food of the soul. The Schoolmen have understood it, as the Papists now speak of a substantial changing, as though it were no great miracle, that common bread should now be assumed into that dignity, that it should be called Christ's body, and serve for a celestial food, and be made a Sacrament of his body and blood. As before therefore I have spoken, Christ's presence in the Supper. I would wish that this Sacrament should be esteemed, and called of us Christian men, after Christ's words: namely, the bread Christ's body, and the wine Christ's blood, rather than otherwise. Not that I mean any other presence of Christ's body, than a presence of grace, a preserver to Faith, a presence spiritually: and not corporally, really, naturally, and carnally, as the Papists do mean. For in such sort Christ's body is only in heaven, on the right hand of God the Father almighty, whether our faith in the use of the Sacrament, ascendeth and receiveth whole Christ accordingly. Yea, but one will say, that to call the Sacrament on that sort, An objection. is to give an occasion of Idolatry to the people, which will take the Sacrament which they see simply for Christ's body, as by experience we are well taught: and therefore it were better to call it bread, and so less harm should be, especially in this age. To this objection I answer, An answer. that indeed great Idolatry is committed to, and about this Sacrament; and therefore men ought, as much as they can, to avoid from occasion or confirming it. But in as much as the holy Ghost is wiser than man, and had foresight of the evils that might be, and yet notwithstanding, doth call it Christ's body: I think we should do evil, if we should take upon us to reform his speech. If Ministers did their duties in Catechizing, and Preaching, then doubtless, to call the Sacrament Christ's body, and to esteem it accordingly, could not give occasion to Idolatry, and confirm it. Therefore, Woe unto them that preach not. 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, or with the bread really, naturally, and corporally, to be received which our bodily mouth (where there is no other presence of Christ's body then spiritual, and to the faith) in many places he keepeth still the name of bread, as in the Epistle to the Corinthians, the tenth and eleventh Chapters. And lest we should make to light of it, making it but a bare sign and no better than common bread, the holy Ghost calleth it Christ's body; whose speech I wish we would follow 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: as also for that no faithful man cometh to the Sacrament to receive bread simply, but rather, yea, altogether to communicate with Christ's body and blood. For else to eat & drink (as Paul saith) they have houses of their own. 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. And thus much for the objection, of calling the Sacrament by the name of Christ's body. Another objection of Christ's presence in the Sacrament, What (saith one?) to call the Sacrament Christ's body, and to make none other presence then by grace, or spiritually to faith, which is of things hoped for, and of things which to the bodily senses do not appear, is to make no presence at all, or to make him none otherwise present, than he is in his word when it is preached: 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, as well, and as much as in the Church, in the celebration and use of the Sacrament? So this objection, I first answer: that indeed, neither the Scripture, nor Christian Faith, will give us leave to make any carnal, real, natural, corporal, or any such gross presence of Christ's natural body in the Sacrament. For it is in Heaven, and the Heavens must have it (as saith Peter) till Christ's coming to judgement, except we would deny the humanity of Christ, and the verity of man's nature in him. The presence therefore which we believe and confess, is such a presence, as reason knoweth not, and the world cannot learn, nor any that looketh in this matter with other eyes, or heareth with other ears, then with the ears and eyes of the Spirit and of Faith. Which Faith, though it be of things hoped for, and so of things absent to the corporal senses, yet this absence, is not an absence, indeed, but to reason, and the old man; the nature of Faith, being a possession of things hoped for. Therefore, to grant a presence to Faith, is not to make no presence at all, but to such as know not Faith: And this the Fathers taught, affirming Christ to be present by grace, and therefore, not only a signification; but also an exhibition and giving of the Grace of CHRIST'S body; that is, of life, and of the seed of immortality, as Cyprian writeth. Wae eat Life, and drink Life, faith Saint AUGUSTINE. We feel a presence of the Lord by Grace, or in Grace, saith Chrystome: We receive the celestial food, that cometh from above, saith Athanasius. We receive the property of the natural conjunction, Athanasius Hylarius. and knitting together, saith Hillarius. We receive the nature of the flesh the blessing that giveth life in bread and Wine, saith Cyrillus. Cyrillus. And else where he saith, that with the bread and Wine, we eat the virtue of Christ's proper flesh, life, grace, and the property of the body of the only begotten son of God; which thing he himself expoundeth to be life. Basilius. Basilius saith, that we by the Sacrament receive the mystical Advent of Christ's, grace, and the very virtue of his very nature. Ambrose. Ambrose saith, that we receive the Sacrament of the true body. Epiphanius. Epiphanius saith, we receive the body or grace. And Hierome saith, that we receive spiritual flesh, Hieronimu which he calleth other flesh, then that which was crucified. chrysostom saith, Chrisostomus. that we receive influence of grace and the Grace of the holy Ghost. Saint Augustine saith, that we receive grace and verity, the invisible grace and holiness of the members of Christ's body. All the which sayings of the Fathers, do confirm this our faith and doctrine of the Sacrament, we granting in all things herein unto them, and they in like manner unto us. And therefore, the lying lips, which both belie the Doctors, as though they granted a carnal and real presence of Christ's body, naturally and corporally after the Papists declaration and meaning: and which bely us also, as though we denied all presence of Christ, and so made it but a bare sign. These lying lips the Lord will destroy, if they repent not, and with us believe, and teach the truth, that the Sacrament is the food of the Soul a matter of faith, and therefore spiritually and by faith to be talked of and understanded: which faith they want, and therefore they err so grossly, in that they would have such a presence of Christ, as is contrary to all the Scriptures, and to our Christian Religion: whereby cometh no such commodity to the receiver, as by the Spiritual presence which we teach, and according to God's word do affirm. For we teach these benefits to be had by the worthy receiving the Sacrament; namely, that we abide in Christ, and Christ in us. Again, that we obtain by it a celestial life, or a life with God: moreover, that by Faith and in Spirit, we receive not only Christ's body and blood, but also whole Christ, God and man. Besides these, we grant, that by the worthy receiving of this Sacrament, we receive remission of our sins, and confirmation of the new Testament. Last of all, by worthy receiving, we get all increase of incorporation with Christ, and amongst ourselves, which be his members: than which things what more can be desired? Alas, that men consider nothing at all, how that the coupling of CHRIST'S body and blood to the Sacrament, is a spiritual thing; and therefore there needs no such carnal presence as the Papists imagine. Who will deny a man's Wife, to be with her Husband, one body and one flesh, although he be at London, and she at York? But the Papists are carnal men, guided by carnal reason only, or else would they know how that the holy Ghost, because of our infirmity, useth metaphorically the words of abiding, dwelling, eating and drinking of Christ, that the unspeakable conjunction of Christ with us, might something be known. God open their eyes to see it. And thus much for this. Now to that part of the objection, which saith, that we teach CHRIST to be no otherwise present in the Sacrament, then in his word: I would that the Obiectors would well consider, what a presence of CHRIST is in his word. I remember that Saint Augustine writeth, how that Christ's body is received sometime visible, and sometime invisible. The visible receipt, he calleth that which is by the Sacrament: the invisible receipt he calleth that which by the exercise of our faith, with ourselves, we receive. And saint Hierom in the third book upon Ecclesiastes, affirmeth, that we are fed with the body of Christ, and we drink his blood, not only in mystery, but also in knowledge of Scripture. Wherein he plainly showeth, that the same meat is offered in the words of the Scriptures, which is offered in the Sacrament; so that no less is Christ's body and blood offered by the Scriptures, then by the Sacraments. Upon the 147. Psalm, he writeth also, that though these words: He that eateth my flesh, and drinketh my blood: may be understood in mystery, yet he saith, it is more true to take Christ's body and his blood, for the word of the Scriptures, and the doctrine of God. Yea, upon the same Psalm he saith plainly, that Christ's flesh and blood is powered into our ears, by hearing the word: and therefore great is the peril, if we yield to other cogitations whilst we hear it. And therefore, I think, Saint Augustine saith, that it is no less peril to hear God's word negligently, then so to use the Sacrament. But hereof may no man gather, that therefore it needeth not to receive the Sacrament, or to affirm that a man may as much by himself, meditating the word in the field, receive Christ's body, as in the Church, in the right use of the Sacrament. For Christ ordainth nothing in vain, or superstitiously, he ordaineth nothing whereof we have not need: Although his authority is such, that without any questioning, his ordinances are to be obeyed. Again, though in the field a man may receive Christ's body by Faith, in the meditation of the word, yet deny I that a man doth ordinarily receive Christ's body, by the only meditation of Christ's death, or hearing of his word, with so much sight, and by such sensible assurance (whereof God knoweth our infirmity hath no small need) as by the receipt of the Sacrament, not that Christ is not so much present in his word preached, as he is in, or with his Sacrament: but because there are in the perception of the Sacrament, more windows open for Christ to enter into us, then by his word preached or heard. For there, I mean in the word, he hath an entrance into our hearts, but only by the ears, through the voice and sound of the words: but herein the Sacrament, he hath an entrance by all our senses, by our eyes, by our nose, by our taste, and by our handling also. And therefore the Sacrament full well may be called, seeable, sensible, tasteable, and touchable words. As therefore, when many windows be opened in an house, the more light may come in then when there is but one opened: even so, by the perception of the Sacraments, a Christian man's conscience hath more help to receive Christ, then simply by the word preached, heard, or meditated. And therefore me thinketh, the Apostle full well calleth the Sacraments, obsignations, or sealings of God's promise. Read Romans the fourth, of Circumcision. And thus much for the answer of the objection aforesaid. Now to return from whence we came; namely, to the consideration of the second thing, what the Sacrament is: I have told you, that it is not simply Bread and Wine, but rather Christ's body, so called of Christ, and so to be called and esteemed of us. But here let us mark what body, and what blood Christ called it. Christ's presence in the Supper. The Papists still babble: This is my body, This is my blood. But what body it is, what blood it is, they show not. Look therefore, my dearly beloved, on Christ's own words, and you shall see, that CHRIST calleth it his body broken, and his blood shed. Mark, I say, that Christ calleth it his body which is broken, his blood which is shed presently, and not which was broken, or shall be broken, which was shed, or shall be shed, as the Greek Texts do plainly show: thereby teaching us, that as God would have the Passeover called, not which was the Passeover, or shall be the Passeover, but plainly the Passeover; to the end that in the use of it, the passing over of the striking Angel, should be set before their eyes as present: so in the celebration of the Lords Supper, the very Passion of Christ should be as present, beholden with the eyes of Faith. For which end, Christ our Saviour did specially institute this Supper, saying: Do ye this in remembrance of me: or as Paul saith: Show you the Lords death till he come. The Supper of the Lord then, is not simply Christ's body and blood, but Christ's body broken, and his blood shed. Wherefore broken? Wherefore shed? Forsooth, that teacheth Christ himself, saying: Broken for you, Shed for your sins, and for the sins of many. 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, then by the shedding of the most precious blood, and breaking of the most pure body, of the only begotten Son of GOD, jesus Christ; by whom all things were made, all things are ruled and governed, etc. Who considering this thing, shall not be touched to repent? Who in the receiving of this Sacrament, thinking that Christ saith to him: Take, eat, this is my body, which is broken for thee: This is my blood which is shed for thy sins, 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, how grievous a thing it is in God's sight, surely that one were enough. 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, and give us repentance, which we see this Sacrament doth, as it were, enforce us unto, in the reverence and true use of the same. Again, in hearing that this which we take and eat, is Christ's body broken for our sins, and his blood shed for our iniquities, we are occasioned to call to mind the infinite greatness of GOD'S mercy and truth, and of Christ's love towards us. For what a mercy is this, that God would for man, being lost through his wilful sins, be content; yea, desirous to give his own only Son, The Image of his substance, the brightness of his glory, being in his own bosom, to be made man for us, that we men by him, might be; as it were, made Gods? 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 dear 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, and bone of our bones, that we might by him through the holy Ghost, be made one with him, and so with the Father, by communicating the merits of his flesh; that is, righteousness, holiness, innocency, and immortality: 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: for in his coming we shall be like unto him. Oh wonderful mercy of God, which would assume this his Christ, even in human body, into the heavens, to taken and keep their 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! So that with boldness we may come and appear before God, to ask and find grace, in time convenient. 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 anything that he hath promised? And as for Christ's love, oh, whose heart can be able to think of it any thing as if deserveth? He being God would become man: He being rich would become poor: He being Lord of all the world, became a servant to us all, he being immortal, would become mortal, miserable, and taste of all God's curses; yea, even of hell itself for us. His blood was nothing too dear, his life nothing considered, to bring us from death to life. But this his love needeth more hearty weighing, than many words speaking: and therefore, I omit and leave it to your considerations. So that in the receiving of this Supper, as I would you would tremble at God's wrath for sin: so would I have you to couple to that terror and fear, true faith, by which ye might be assuredly persuaded of God's mercy towards you, and Christ's love, though all things else preached the contrary. Do every of you surely think, when you hear these words, Take eat, this is my body, broken for your sins: Drink, this is my blood, shed for your sins: That God, the eternal Father, embracing you, Christ calleth & clippeth you must lovingly, making himself one with you, and you one with him, and one with another amongst yourselves. You ought no less to be certain now that God loveth you, pardoneth your sins, and that Christ is all yours, then if you did hear and Angel out of heaven speaking so unto you. And therefore rejoice and be glad, and make this Supper Eutharichiam, a thanksgiving as the Fathers named it. Be no less certain, that Christ and you now are all one, than you are certain, the bread and wine is one with your nature and substance, after you have eaten and drunk it. Howbeit, in this it differeth, that you by faith are, as it were, changed into Christ, and not Christ into you, as the bread is: for by faith he dwelleth in us, and we in him. God give us faith in the use of this Sacrament, to receive Christ as he giveth us hands to receive the element, symbol, and visible Sacrament. God grant us not to prepare our tooth and belly (as Saint Augustine saith) 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. He sweep the houses of our hearts, and make them clean, that they may be worthy Temples and lodgings for the Lord. Amen. Wherefore the Sacrament was instituted. Now let us come and look on the third and last thing; namely, wherefore the Lords did institute this Sacrament. Our nature is very oblivious of GOD, and of all his benefits And again, it is very full of dubitation and doubting of GOD'S love, and of his kindness. Therefore, to the end these two things might be something reform and helped in us, the Lord hath instituted this Sacrament; I mean, that we might have in memory the principal benefit of all benefits, that is, Christ's death, and that we might be on all parts assured of Communinon with Christ, of all kindness the greatest that ever God did give unto man. The former to be the end, wherefore Christ did institute this Sacrament, he himself doth teach us, saying: Do ye this in remembrance of me. The latter, the Apostle doth no less set forth in saying: The bread which we break, is it not the partaking or Communion of the body of Christ? Is not the Cup of blessiing, which we bless, the partaking or Communion of the blood of Christ? So that it appeareth, the end wherefore this Sacrament was instituted, was and is, 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. Concerning the former, namely, of the memory of Christ's death, what commodity it bringeth with it, I will purposely for times sake omit. Only, a little will I speak of the commodities coming unto us, by the partakeing Communion we have with Christ. First it teacheth us, that no man can communicate with Christ, but the same must needs communicate with God's grace and favour, wherethrough sins are forgiven. Therefore, this commodity cometh here-through; namely, that we should be certain of the remission and pardon of our sins. The which thing we may also perceive by the Cup, in that it is called the Cup of the new Testament: to which Testament is properly attributed, on God's behalf, oblivion or remission of our sins. 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, how many and great soever they be. How great a benefit this is, only they know which have felt the burden of sin, which of all heavy things, is the most heavy. Again, no man can communicate with Christ's body and blood, but the same must communicate with his spirit, for Christ's body is no dead carcase. Now he that communicateth with Christ's Spirit, communicateth as with holiness, righteousness, innocency, and immortality, and with all the merits of Christ's body: 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: Note though I apply this thus: yet I would not that any man should think, that Communionem sanctorum, in the Creed, is not set forth there for the better explication of that which precedeth it namely, what the holy Catholic Church is. 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. To the end, that we should be most assured & certain of all these, Christ our Saviour did institute this his Supper, and therefore would have us to use it. So that there is no man; I think, which seeth not great cause of giving thanks to God, for this holy Sacrament of the Lord, whereby if we worthily receive it, we ought to be certain, that all our sins whatsoever they be, are pardoned clearly: that we are regenerate and borne again into a lively hope, into an inheritance, immortal, undefiled, and which can never whither away: that we are in the fellowship of God the Father, the Son, and the holy Ghost: that we are Gods Temples, at one with God, and GOD at one with us: that we are members of CHRIST'S Church, and fellows with the Saints in all felicity: that we are certain of immortality, in soul and body, and so of eternal life: than which thing, what can be more demanded? CHRIST is ours, and we are Christ's, he dwelleth in us, and we in him. Oh happy eyes that see these things! And most happy hearts that feel them. My dear brethren, let us pray unto the Lord, to open our eyes to see these wonderful things, to give us faith to feel them. Surely we ought no less to be assured of them, now in the worthy receiving of this Sacrament, than we are assured of the exterior symbols and Sacraments. If an Angel from Heaven should come and tell you these things, than would you rejoice and be glad. And my dear hearts in the Lord, I; even now, though most unworthy, am sent of the Lord to tell you no less, but that you worthily receiving this Sacrament, shall receive remission of all your sins, or rather certainty that they are remitted, and that you are even now God's Darlings, Temples, and fellow inheritors of all the good that ever he hath. Wherefore, see that you give thanks unto the Lord for this his great goodness, and praise his Name for ever. An objection of unworthy receiving. Oh, saith one, I could be glad in very deed, and give thanks from my very heart, if that I did worthily receive this Sacrament. But (alas) I am a very grievous sinner, and I feel in myself very little repentance and faith; and therefore I am afeard that I am unworthy. The answer. To the answering of this objection, I think it necessary to speak something of the worthy receiving of this Sacrament, in as great brevity and plainness as I can. The Apostle willeth all men to prove and examine themselves, before they eat of the Bread, and drink of the Cup: for they that eat and drink unworthily, eat and drink their own damnation. Therefore, this probation and examination is necessary. If men will try their Gold and Silver, whether they be Copper or no: is it not more necessary, that men should try their consciences? Now, how this should be, the Papists teach amiss, in sending us to their auricular Confession, which is impossible. The true probation, and trial of a Christ an conscience, consisteth altogether in Faith and Repentance. Faith, hath respect to the Doctrine and Articles of our Belief: Repentance, hath respect to manners and conversation. Concerning the former, I mean of Faith, we may see the Apostle teacheth us, 2. Corinthians 11. Concerning the latter, for our conversation, those sins which are commonly called mortal, or deadly, are to be removed. These sins are discerned from other sins, by the Apostle, Rom. 6. in saying: Let not sin reign and bear sway in your mortal bodies. For truly, the● we sin deadly, when we give over to sin, and let it have the bridle of his liberty, when we strive not against it, but allow it, and consent to it. Howbeit, if we strive against it, if it displease us, then truly, though sin be in us (for we ought to obey God without all resistance, or unwillingness) yet our sins be not of those sins, which separate us from God, but for Christ's sake shall not be imputed unto us believing. Therefore, my dearly beloved, if that your sins do now displease you, if you purpose unfeignedly to be enemies to sin in yourselves and in others, 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: if, I say, you now trust in Gods merey, through Christ's merits; if, you repent, and earnestly purpose before God to amend your life, and to give over yourselves to serve the Lord, in holiness, and righteousness all the days of your life: although before this present, you have most grievously sinned; 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, and so with Communion with him and the Father, & the whole Church of God, Christ will dwell in you, and you shall dwell in him for evermore. Wherefore, behave yourselves accordingly, with joyfulness & thanksgiving. Do you now appear before the Lord: make clean your houses, and open the doors of your hearts by repentance and faith, that the Lord of Hosts, the King of glory, may enter in: and for ever hereafter beware of all such things, as might displease the eyes of his Majesty. Fly from sin, as from a Load; come away from Popery, and all Antichristian Religion; be diligent in your vocations, be diligent & earnest in Prayer; hearken to the voice of God in his Word with reverence; live worthy your profession. Let your light in your life so shine, that men may see your good works, and glorify your Father which is in heaven. As you have been darkness, and followed the works of darkness, so now henceforth be light in the Lord, and have society with the works of light. Now hath God renewed his covenant with you, in God's sight now are you as clean, and healed from all your sores of sins. Go your ways, sin no more, lest a worse thing happen unto you. See that your houses being new swept, be furnished with godliness and virtue, and beware of idleness, lest the Devil come with seven spirits worse than himself, and to take his lodging, and then your latter end will be worse than the first. God our Father, for the tender mercy and merits of his Son, be merciful unto us, forgive us all our sins, and give us his holy Spirit, to purge, cleanse, and sanctify us, that we may be holy in his sight through CHRIST; 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 and strength 〈◊〉 of our hearts in the LORD 〈…〉 to whom be all honour and glory, world without end. Amen. To GOD be all Pra●●●. FINIS