The second tome of homilies of such matters as were promised, and entitled in…The second tome of homilees of such matters as were promised, and intituled in…

But how chance that the one was received into favour again with God, and the other cast away, but because that the one did by a lively faith in him whom he had denied, take hold upon the mercy of God, and the other wanted faith, whereby he did despair of the goodness and mercy of God? It is evident and plain then, that although we be never so earnestly sorry for our since, acknowledge and confess them: yet all these things shall be but means to bring us to utter desperation, except we do steadfastly believe, that God our heavenly father will for his son Jesus Christs sake, pardon and forgive us our offences and trespasses, and utterly put them out of remembrance in his sight. Therefore, as we said before, they that teach repentance without Christ, and a lively faith in the mercy of God, do only teach Cains or Judas repentance. The fourth is, an amendment of life, or a new life in bringing forth fruits worthy of repentance. For they that do truly repent, must be clean altered and changed, they must become new creatures, they must be no more the same that they were before. And therefore thus said John Baptist unto the Pharisees and Sadducees that came ¹unto his baptism: O generation of vipers, who hath forewarned you to flee from the anger to come? bring forth therefore fruits worthy ⟨p. 534⟩of repentance. Whereby we do learn, that if we will have the wrath of God to be pacified, we must in no wise dissemble, but turn unto him again with a true and sound repentance, which may be known and declared by good fruits, as by most sure and infallible signs thereof. They that do from the bottom of their hearts acknowledge their since, and are unfeignedly sorry for their offences, will cast of all hypocrisy, and put on true humility, and lowliness of heart. They will not only receive the Physician of the soul, but also with a most fervent desire long for him. They will not only abstain from the sins of their former life, and from all other filthy vices, but also flee, eschew, and abhor all the occasions of them. And as they did before give them selves to uncleanness of life, so will they from henceforwardes with all diligence, give them selves to innocency, pureness of life, and true godliness.

But howe chaunce that the one was receaued into fauour agayne with God, and the other cast away, but because that the one dyd by a lyuely fayth in hym whom he had denyed, take hold vpon the mercie of God, and the other wanted fayth, whereby he dyd dispayre of the goodnesse and mercie of God? It is euident and playn then, that although we be neuer so earnestly sorye for our synnes, acknowledge and confesse them: yet all these thynges shalbe but meanes to bryng vs to vtter desperation, except we do stedfastly beleue, that God our heauenly father wyll for his sonne Jesu Christes sake, pardon and forgeue vs our offences and trespasses, and vtterly put them out of remembraunce in his syght. Therefore, as we sayde before, they that teache repentaunce without Christe, and a lyuely fayth in the mercie of God, do onely teache Cains or Judas repentaunce. The fourth is, an amendement of lyfe, or a newe lyfe in bryngyng foorth fruites worthy of repentaunce. For they that do truely repent, must be cleane altered and chaunged, they muste become newe creatures, they must be no more the same that they were before. And therefore thus sayde John Baptist vnto the Pharisees and Saduces that came