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Title page of The second tome of homilies of such matters as were promised, and entitled in…, London, 1571The 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…John Jewel, 1571

Homily

pp. 508–54335 passages

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

:505p. 508

An Homily of repentance, and of true reconciliation unto God.

An Homilee of repentaunce, and of true reconciliation vnto God.

:506p. 508–510

There is nothing that the holy ghost doth so much labour in all the scriptures to beat into mens heads, as repentance, amendment of life, and speedy returning unto the lord God of hosts. And no marvel why. For we do daily and hourly by our wickedness and stubborn disobedience, horribly fall away from God, thereby purchasing unto our selves (if he should deal with us according to his justice) eternal damnation. So that no doctrine ⟨p. 509⟩is so necessary in the Church of God, as is the ¹doctrine of repentance & amendment of life. And verily the true preachers of the Gospel of the kingdom of heaven, and of the glad and joyful tidings of salvation, have always in their godly sermons and preachings unto the people, joined these two together, I mean repentance and forgiveness of sins, even as our Saviour Jesus Christ did appoint him self, saying, So it behoved Christ to suffer, & to rise again the third day, and that repentance and forgiveness ²of sins should be preached in his name among all nations. And therefore the holy Apostle doth in the acts speak after this manner: I have witnessed both to the Jews & to the Gentiles, that ³repentance towards God, and faith towards our Lord Jesus Christ. Did not John Baptist, Zechariah son, begin his ministry with the ⁴doctrine of repentance, saying, Repent, for the kingdom of God is at hand? The like doctrine ⁵did our saviour Jesus Christ preach him self, and commanded his Apostles to preach the same. I might here allege very many places out of the prophets, in the which this most wholesome doctrine of repentance, is very earnestly urged, as most needful for all degrees and orders of men, but one shall be sufficient at this present time. These are the words of Joel the prophet. Therefore also now the Lord saith, Return unto

THere is nothing that the holy ghost doth so much labour in all the scriptures to beate into mens heads, as repentaunce, amendement of life, and speedye returnyng vnto the lord God of hoastes. And no maruayle why. For we do daily and hourely by our wickednes and stubburne disobedience, horriblye fall awaye from God, thereby purchasing vnto our selues (yf he shoulde deale with vs accordyng to his iustice) eternall dampnation. So that no doctrine ⟨p. 509⟩is so necessarie in the Churche of God, as is the ¹doctrine of repentaunce & amendement of lyfe. And veryly the true preachers of the Gospell of the kingdome of heauen, and of the glad and ioyfull tidinges of saluation, haue alwayes in their godly sermons and preachinges vnto the people, ioyned these two together, I meane repentance and forgeuenes of sinnes, euen as our Sauiour Jesus Christe did appoynt him selfe, saying, So it behoued Christe to suffer, & to ryse agayne the thirde day, and that repentance and forgeuenes ²of sinnes should be preached in his name among all nations. And therefore the holy Apostle doth in the actes speake after this maner: I haue witnessed both to the Jewes & to the Gentiles, that ³repentaunce towardes God, and fayth towards our Lord Jesu Christe. Dyd not John Baptist, Zacharias sonne, begin his ministerie with the ⁴doctrine of repentaunce, saying, Repent, for the kingdome of God is at hande? The like doctrine ⁵did our sauiour Jesus Christe preache hym selfe, and cōmaunded his Apostles to preache ye same. I myght here alleage very many places out of ye prophetes, in the whiche this most holsome doctrine of repentaunce, is very earnestly vrged, as most nedefull for all degrees and orders of men, but one shalbe sufficient at this present tyme. These are the words of Joel the prophete. Therfore also nowe the Lorde sayth, Returne vnto ⁶me with al your heart, with fastyng, weepyng, and mournyng, rent your heartes and not your clothes, and returne vnto the Lorde your God, for he is gratious and merciful, slow to anger, ⟨p. 510⟩and of great compassion, and redy to pardon ⁷wickednes.

:507p. 510–511

Whereby it is given us to understand, that we have here a perpetual rule appointed unto us, which ought to be observed and kept at all times, & that there is none other way whereby the wrath of god may be pacified, and his anger assuaged, that the fierceness of his fury, and the plagues or destruction, which by his righteous judgement he had determined to bring upon us, may depart, be removed and taken away. Where he saith, But now therefore, saith the Lord, return unto me: It is not without great importance, that the prophet speaketh so. For he had afore set forth at large unto them, the horrible vengeance of god, which no man was able to abide, and therefore he doth move them to repentance, to obtain mercy, as if he should say: I will not have these things to be so taken, as though there were no hope of grace left. For although ye do by your sins deserve to be utterly destroyed, and God by his righteous judgements hath determined to bring no small destruction upon you, yet now that ye are in a manner on the very edge of the sword, if ye will speedily return unto him, he will most gently and most mercifully receive you into favour again. Whereby we are admonished, that repentance is never to late, so that it be true and earnest. For sith that God in the scriptures will be called our father, doubtless he doth follow the nature and property of gentle and merciful fathers, which ¹seek nothing so much, as the returning again, and amendment of their children, as Christ ⟨p. 511⟩doth abundantly teach in the parable of the prodigal son. Doth not the Lord him self ²say by the prophet: I will not the death of the wicked, but that he turn from his wicked ways and live? And in another place: If we confess ³our sin, God is faithful and righteous to forgive us our sins, and to make us clean from all wickedness. Which most comfortable promises are confirmed by many examples of the scriptures. When the Jews did willingly receive and embrace the wholesome counsel of the prophet Isaiah, God by and by did reach his helping hand unto them, and by his angel, did in ⁴one night slay the most worthy and valiant soldiers of Sennacheribs camp. Whereunto may king Manasseh be added, who after all manner of damnable wickedness, returned unto the ⁵Lord, and therefore was heard of him, and restored again into his kingdom.

Wherby it is geuen vs to vnderstād, that we haue here a perpetuall rule appoynted vnto vs, which ought to be obserued and kept at all times, & that there is none other way whereby the wrath of god may be pacified, and his anger asswaged, that the fiercenes of his furie, and the plagues or destruction, which by his ryghteous iudgement he had determined to bring vpō vs, maye depart, be remoued and taken away. Where he sayth, But nowe therefore, sayth the Lord, returne vnto me: It is not without great importaunce, that the prophete speaketh so. For he had afore set foorth at large vnto them, the horrible vengeaunce of god, which no man was able to abide, and therfore he doth moue them to repentaunce, to obtayne mercie, as yf he shoulde say: I wyl not haue these thinges to be so taken, as though there were no hope of grace left. For although ye do by your sinnes deserue to be vtterly destroyed, and God by his righteous iudgemēts hath determined to bryng no smal destruction vppon you, yet nowe that ye are in a maner on the very edge of the sworde, yf ye wyll spedyly returne vnto hym, he wyll most gently and most mercifully receaue you into fauour again. Wherby we are admonished, that repentaunce is neuer to late, so that it be true and earnest. For sith that God in the scriptures wylbe called our father, doubtlesse he doth followe the nature and propertie of gentle and mercifull fathers, which ¹seeke nothing so much, as the returning againe, and amendement of their chyldren, as Christe ⟨p. 511⟩doth aboundauntly teache in the parable of the prodigall sonne. Doth not the Lorde hym selfe ²say by the prophete: I wyll not the death of the wicked, but that he turne from his wicked waies and liue? And in another place: If we confesse ³our sinne, God is faythfull and righteous to forgeue vs our sinnes, and to make vs cleane from all wickednesse. Whiche moste comfortable promises are confyrmed by manye examples of the scriptures. When the Jewes dyd wyllingly receaue and embrace the wholesome counsel of the prophete Esai, God by and by dyd reache his helping hande vnto them, and by his angell, dyd in ⁴one nyght slea the moste worthye and valiaunt souldiers of Sennacheribs campe. Whereunto may kyng Manasses be added, who after al maner of dampnable wickednes, returned vnto the ⁵Lorde, and therefore was hearde of hym, and restored againe into his kingdome.

:508p. 511–512

The same grace and favour did the sinful woman Magdalene, Zacheus, the poor thief, and many other feel. ¹All which things ought to serve for our comfort against the temptations of our consciences, whereby the devil goeth about to shake, or rather to overthrow our faith. For every one of us ought to apply the same unto him self, and say: yet now return unto the Lord, neither let the remembrance of thy former life discourage thee, yea the more wicked that it hath ben, the more fervent and earnest let thy repentance or returning be, and forth with thou shalt feel the ears of the Lord wide open unto thy prayers. But let us more narrowly look upon ⟨p. 512⟩the commandment of the Lord touching this matter. Turn unto me (saith he by his prophet Joel) with all your hearts, with fasting, weeping and mourning. Rent your hearts and not your garments. &c. In which words, he comprehendeth all manner of things that can be spoken of repentance, which is a returning again of the whole man unto God, from whom we be fallen away by sin. But that the whole discourse thereof may the better be borne away, we shall first consider in order four principal points, that is, from what we must return, to whom we must return, by whom we may be able to convert, and the manner how to turn to GOD.

The same grace and fauour dyd the sinfull woman Magdalene, Zacheus, the poore theefe, and many other feele. ¹All whiche thynges ought to serue for our comfort agaynst the temptations of our consciences, whereby the deuill goeth about to shake, or rather to ouerthrowe our faith. For euery one of vs ought to applye the same vnto hym selfe, and say: yet nowe returne vnto the Lorde, neyther let the remembraunce of thy former lyfe discourage thee, yea the more wicked that it hath ben, the more feruent and earnest let thy repentaunce or returnyng be, and foorth with thou shalt feele the eares of the Lorde wide open vnto thy prayers. But let vs more narowly loke vpon ⟨p. 512⟩the cōmaundement of the Lorde touchyng this matter. Turne vnto me (sayth he by his prophete Joel) with al your heartes, with fasting, weping and mourning. Rent your heartes and not your garments. &c. In which wordes, he comprehendeth al maner of things that can be spoken of repentaunce, whiche is a returning agayne of the whole man vnto God, from whom we be fallen away by sinne. But that ye whole discourse thereof may the better be borne away, we shall fyrst consyder in order foure principall poyntes, that is, from what we must returne, to whom we must returne, by whom we may be able to conuert, and the maner howe to turne to GOD.

1Luk. 7. 16.

:509p. 512–513

First, from whence, or from what things we must return. Truly we must return from ¹those things, whereby we have ben withdrawn, plucked, and led away from God. And these generally are our sins, which as the holy prophet Isaiah doth testify, do separate God and us, and ²hide his face, that he will not hear us. But under the name of sin, not only those gross words and deeds, which by the common judgement of men are counted to be filthy and unlawful, and so consequently abominable sins: but also the filthy lusts and inward concupiscences of the flesh, which as (saint Paul testifieth) do resist the will and spirit of God, and therefore ought ³earnestly to be bridled and kept under. We must repent of the false and erroneous opinions that we have had of god, and the wicked superstition that doth breed of the same, the unlawful worshipping and service of God, and other like. All ⟨p. 513⟩these things must they forsake, that will truly turn unto the Lord and repent aright. For sith that for such things the wrath of God cometh upon the children of disobedience, no end of punishment ⁴ought to be looked for, as long as we continue in such things. Therefore they be here condemned, which will seem to be repentant sinners, and yet will not forsake their Idolatry and superstition. Secondly, we must see unto whom we ought to return. Revertimini usque ad me, sayeth the Lord: that is, Return as far as unto me. We must then return unto the ⁵Lord, yea we must return unto him alone: for he alone is the trueth, and the fountain of all goodness: But we must labour that we do return as far as unto him, and that we do never cease nor rest till we have apprehended and taken hold upon him. But this must be done by faith. For sith that God is a spirit, he can by no other mean be apprehended and taken hold upon. Therefore, first they do greatly err, which do not turn unto God, but unto the creatures, or unto the inventions of men, or unto their own merits. Secondly, they that do begin to return unto the Lord, & do faint in the mid way, afore they come to the mark that is appointed unto ⁶them.

First, from whence, or from what thynges we must returne. Truely we muste returne from ¹those things, whereby we haue ben withdrawē, pluckt, and led away from God. And these generally are our sinnes, which as the holy prophete Esai doth testifie, do separate God and vs, and ²hide his face, that he wyll not heare vs. But vnder ye name of sinne, not only those grosse wordes and deedes, which by the common iudgement of men are counted to be filthy and vnlawfull, and so consequently abominable sinnes: but also the filthy lustes and inwarde concupiscences of the fleshe, whiche as (saint Paul testifieth) do resist the wyll and spirite of God, and therefore ought ³earnestly to be brydled and kept vnder. We must repent of the false and erronious opinions that we haue had of god, and the wicked superstition that doth breede of the same, the vnlawfull worshipping and seruice of God, and other lyke. All ⟨p. 513⟩these thinges must they forsake, that will truely turne vnto the Lorde and repent aryght. For sith that for suche things the wrath of God commeth vpon the children of disobedience, no ende of punishment ⁴ought to be looked for, as long as we continue in such thinges. Therfore they be here condempned, which will seeme to be repentaunt sinners, and yet will not forsake their Idolatrie and superstition. Secondlye, we muste see vnto whom we ought to returne. Reuertimini vsque ad me, sayeth the Lord: that is, Returne as farre as vnto me. We muste then returne vnto the ⁵Lord, yea we must returne vnto hym alone: for he alone is the trueth, and the fountayne of all goodnesse: But we muste labour that we do returne as farre as vnto hym, and that we do neuer cease nor reste till we haue apprehended and taken holde vpon him. But this must be done by fayth. For syth that God is a spirite, he can by no other meane be apprehended and taken hold vppon. Therefore, first they do greatly erre, which do not turne vnto God, but vnto the creatures, or vnto ye inuentions of men, or vnto their owne merites. Secondly, they that do begin to returne vnto the Lord, & do faynt in the myd way, afore they come to the marke that is appoynted vnto ⁶them.

1From whence we must return.From whence we must returne.
2Isaiah. lix.Esai. lix.
3Galat. v.
4Ephe. 5.
5•nto who[…] we ought to return.•nto who〈…〉 we ought to returne.
6By whom […] must return v••o […].By whom 〈…〉 must returne v••o 〈…〉.

:510p. 513–515

Thirdly, because we have of our own selves nothing to present us to God, and do no less flee from him after our fall then our first parent Adam did, which when he had sinned, did seek to hide him self from the sight of God, we have need of a mediator for to bring and reconcile us unto him, who for our sins is angry ⟨p. 514⟩with us. The same is Jesus Christ, who being true and natural God, equal and of one substance with the father, did at the time appointed take upon him our frail nature, in the blessed virgins womb, & that of her undefiled substance, that so he might be a mediator betwixt God and us, and pacify his wrath. Of him doeth the father him self speak from heaven, saying: This is my well beloved son, in ¹whom I am well pleased. And he him self in his Gospel doth cry out and say: I am the way, ²the truth, and the life, no man cometh unto the father but by me. For he alone did with the sacrifice ³of his body and blood, make satisfaction unto the justice of God for our sins. The Apostles do testify, that he was exalted for to give ⁴repentance and remission of sins unto Israel. Both which things he him self did command to be preached in his name. Therefore they are greatly deceived that preach repentance without Christ, and teach the simple and ignorant that it consisteth only in the works of men. They may in deed speak many things of good works, and of amendment of life and ⁵manners: but without Christ they be all vain and unprofitable. They that think that they have done much of them selves towards repentance, are so much more the farther from God, because that they do seek those things in their own works and merits, which ought only to be sought in our saviour Jesus Christ, and in the merits of his death, passion, and bloodshedding. Fourthly, this holy prophet Joel doth lively ⟨p. 515⟩express the manner of this our returning or repentance, comprehending all the inward and outward ⁶things that may be here observed. First, he will have us to return unto God with our whole heart, whereby he doth remove and put away all hypocrisy, lest the same might justly be said unto us: This people draweth near unto ⁷me with their mouth, and worshippeth me with their lips, but their heart is far of from me.

Thirdly, because we haue of our owne selues nothing to present vs to God, and do no lesse flee from him after our fall then our fyrst parent Adam did, which when he had sinned, did seeke to hyde hym selfe from the syght of God, we haue nede of a mediatour for to bring and reconcile vs vnto him, who for our sinnes is angry ⟨p. 514⟩with vs. The same is Jesus Christe, who being true and naturall God, equall and of one substaunce with the father, did at the tyme appoynted take vpon hym our frayle nature, in the blessed virgins wombe, & that of her vndefyled substaunce, that so he myght be a mediatour betwixt God and vs, and pacifie his wrath. Of hym doeth the father hym selfe speake from heauen, saying: This is my welbeloued sonne, in ¹whom I am wel pleased. And he him selfe in his Gospell doth crye out and saye: I am the waye, ²the truth, and the life, no man commeth vnto the father but by me. For he alone did with the sacrifice ³of his body and bloode, make satisfaction vnto the iustice of God for our sinnes. The Apostles do testifie, that he was exalted for to geue ⁴repentaunce and remission of sinnes vnto Israel. Both whiche thinges he hym selfe did commaunde to be preached in his name. Therefore they are greatlye deceaued that preache repentaunce without Christ, and teach the simple and ignoraunt that it consisteth onely in the workes of men. They may in deede speake many things of good workes, and of amendement of lyfe and ⁵maners: but without Christe they be all vayne and vnprofitable. They that thynke that they haue done much of them selues towardes repentaunce, are so much more the farther from God, because that they do seeke those thinges in their owne workes and merites, which ought only to be sought in our sauiour Jesus Christ, and in the merites of his death, passion, and bloodshedding. Fourthly, this holy prophete Joel doth lyuelye ⟨p. 515⟩expresse the maner of this our returning or repē taunce, comprehendyng all the inward and outwarde ⁶thinges that may be here obserued. First, he will haue vs to returne vnto God with our whole heart, whereby he doth remoue and put away all hypocrisie, lest the same myght iustly be sayde vnto vs: This people draweth neare vnto

1Mat. 3.
2Joh. xiiii.Ioh. xiiii.
3John. i. i. Pet. i.Iohn. i. i. Pet. i.
4Act. v. Luke. 24.
5John. xv.Iohn. xv.
6The manner o• o•• returning.The maner o• o•• returning.
7Isaiah. 29. Mat. xv.Esaias. 29. Mat. xv.

:511p. 515–516

Secondly, he requireth a sincere & pure love of godliness, & of the true worshipping and service of God, that is to say, that forsaking all manner of things that are repugnant and contrary unto Gods will, we do give our hearts unto him, and all the whole strength of our bodies and souls, according to that which is written in the law: Thou shalt love the Lord thy God with all thy ¹heart, with all thy soul, & with all thy strength. Here therefore nothing is left unto us, that we may give unto the world, and unto the lusts of the flesh. For sith that the heart is the fountain of all our works, as many as do with their whole heart turn unto the Lord, do live unto him only. Neither do they yet repent truly, that halting ²on both sides, do otherwhiles obey god, but by & by do think, that laying him aside, it is lawful for them to serve the world & the flesh. And because that we are letted by the natural corruption of our own flesh, & the wicked affections of the same, he doeth bid us also to return with fasting, not thereby understanding a superstitious abstinence and choosing of meats: but a true discipline or taming of the flesh, whereby the ⟨p. 516⟩nourishments of filthy lusts, and of stubborn contumacy and pride, may be withdrawn and plucked away from it. Whereunto he doth add weeping and mourning, which do contain an outward profession of repentance, which is very needful & necessary, that so we may partly set forth the righteousness of God, when by such means we do testify that we deserved punishments at his hands, and partly stop the offence that was openly given unto the weak. This did David see, who being not content to have be wept and be wailed his sins privately, ³would publicly in his Psalms declare and set forth the righteousness of God, in punishing sin, and also stay them that mought have abused his example to sin the more boldly. Therefore they are farthest from true repentance, that will not confess and acknowledge their sins, nor yet bewail them, but rather do most ungodly glory and rejoice in them. Now least any man should think that repentance doeth consist in outward weeping and mourning only, he doth rehearse that wherein the chief of the whole matter doth lye, when he saith: Rent your hearts, ⁴and not your garments, and turn unto the Lord your God.

Secondlye, he requyreth a sincere & pure loue of godlynes, & of the true worshipping and seruice of God, that is to say, that forsakyng al maner of thinges that are repugnaunt and contrary vnto Gods wil, we do geue our heartes vnto him, and all the whole strength of our bodyes and soules, according to that which is written in the lawe: Thou shalt loue the Lorde thy God with all thy ¹heart, with all thy soule, & with all thy strength. Here therefore nothing is left vnto vs, that we may geue vnto the worlde, and vnto the lustes of the flesh. For sith that the heart is the fountayne of al our works, as many as do with their whole heart turne vnto the Lord, do liue vnto him onelye. Neyther do they yet repent truelye, that haltyng ²on both sydes, do otherwhiles obey god, but by & by do thynk, that laying him aside, it is lawfull for them to serue the worlde & the fleshe. And because that we are letted by the natural corruption of our owne fleshe, & the wycked affections of the same, he doeth bid vs also to returne with fasting, not thereby vnderstanding a superstitious abstinence and chosing of meates: but a true discipline or tamyng of the fleshe, whereby the ⟨p. 516⟩norishmentes of filthy lustes, and of stubborne contumacie and pryde, may be withdrawen and pluckt awaye from it. Whereunto he doth adde weeping and mourning, whiche do conteine an outwarde profession of repentaunce, which is very needefull & necessary, that so we may partly set foorth the ryghteousnes of God, when by such meanes we do testifye that we deserued punishmentes at his handes, and partly stoppe the offence that was openlye geuen vnto the weake. This did Dauid see, who beyng not content to haue be wept and be wailed his sinnes priuately, ³would publiquelye in his Psalmes declare and set forth the ryghteousnes of God, in punishing sinne, and also stay them that mought haue abused his example to sinne the more boldely. Therfore they are farthest from true repentaunce, that wyll not confesse and acknowledge their sinnes, nor yet bewaile them, but rather do most vngodly glory and reioyce in them. Now least any man shoulde thinke that repentaunce doeth consist in outward weeping and mourning onely, he doth rehearse that wherein ye cheefe of the whole matter doth lye, when he sayth: Rent your heartes, ⁴and not your garmentes, and turne vnto the Lord your God.

1Deut. 6.
2Halting on both sides.Haltyng on both sydes.
3Psal. 25.
4Psal. 52.

:513p. 517–518

Now doth he add unto this doctrine or exhortation, ¹certain godly reasons, which he doeth ground upon the nature and property of God, and whereby he doth teach, that true repentance can never be unprofitable or unfruitful. For as in all other things mens hearts do quail and faint, if they once perceive that they travail in vain: Even so most specially in this matter, must we take heed and beware that we suffer not our selves to be persuaded that all that we do is but labour lost. For thereof either sudden desperation doth arise, or a licentious boldness to sin, which at length bringeth unto desperation. Least any such thing then should happen unto them, he doth certify them of the grace and goodness of God, who is always most ready to receive them into favour again, that turn speedily unto him. Which thing he doth prove with the same titles wherewith god doth describe and set forth himself unto Moses, speaking ²on this manner: For he is gracious and merciful, slow to anger, of great kindness, and repenteth ⟨p. 518⟩him of the evi••, that is, such a one as is sorry for your afflictions. First he calleth him gentle & gracious, as he who of his own nature is more prompt and ready to do good, then to punish. Whereunto this saying of Isaiah the Prophet ³seemeth to pertain, where he sayeth: Let the wicked forsake his way, and the unrighteous his own imaginations, and return unto the Lord, and he will have pity on him, and to our God, for he is very ready to forgive. Secondly, he doth attribute unto him mercy, or rather (according ⁴to the Hebrew word) the bowels of mercies, whereby he signified the natural affections of parents towards their children. Which thing David doth set forth goodly, saying: As a father hath compassion on his children, so hath the Lord compassion on them that fear him, for he knoweth whereof we be made, he remembereth that we are but dust. Thirdly, he saith, that he is slow to anger, that is to say, long suffering, and which is not lightly provoked to wrath. Fourthly, that he is of much kindness, for he is that bottomless well of all goodness, who rejoiceth to do good unto us. Therefore did he create and make men, that he might have whom he should do good unto, and make partakers of his heavenly riches.

Now doth he adde vnto this doctrine or exhortation, ¹certayne godlye reasons, whiche he doeth grounde vpon the nature and propertie of God, and whereby he doth teach, that true repentaūce can neuer be vnprofitable or vnfruitfull. For as in all other thinges mens heartes do quaile and faynt, if they once perceaue that they trauayle in vayne: Euen so most specially in this matter, muste we take heede and beware that we suffer not our selues to be perswaded that all that we do is but labour lost. For thereof eyther sodayne desperation doth aryse, or a licentious boldnesse to sinne, which at length bringeth vnto desperation. Least any suche thing then shoulde happen vnto them, he doth certifie them of the grace and goodnes of God, who is alwayes moste redye to receaue them into fauour agayne, that turne speedylye vnto him. Which thing he doth proue with the same titles whorwith god doth discribe and set foorth himselfe vnto Moyses, speaking ²on this maner: For he is gracious and merciful, slowe to anger, of great kyndnesse, and repenteth ⟨p. 518⟩hym of the eui••, thatis, suche a one as is sorye for your afflictious. Fyrst he calleth hym gentle & gracious, as he who of his own nature is more prompt and redye to do good, then to punyshe. Whereunto this saying of Esaias the Prophete ³seemeth to parteyne, where he sayeth: Let the wycked forsake his waye, and the vnryghteous his owne imaginations, and returne vnto the Lorde, and he will haue pitie on him, and to our God, for he is verye redye to forgeue. Secondly, he doth attribute vnto him mercy, or rather (accordyng ⁴to the Hebrewe word) the bowels of mercies, whereby he signifyed the naturall affections of parentes towardes their children. Which thing Dauid doth set foorth goodlye, saying: As a father hath compassion on his children, so hath the Lorde compassion on them that feare hym, for he knoweth whereof we be made, he remembreth that we are but duste. Thyrdlye, he sayth, that he is slowe to anger, that is to saye, long sufferyng, and whiche is not lightly prouoked to wrath. Fourthly, that he is of muche kindnesse, for he is that bottomlesse well of all goodnesse, who reioyceth to do good vnto vs. Therefore did he create and make men, that he myght haue whom he shoulde do good vnto, and make partakers of his heauenly ryches.

1•ow repentance is […] unprost•able.•ow repentaunce is 〈…〉 vnprost•able.
2Exod. 34.
3Isaiah. 55.Esaias. 55.
4Psal. 103.

:514p. 518–520

Fifthly, he repenteth of the evil, that is to say, he doeth call back again, & revoke the punishment which he had threatened, when he seeth men repent, turn, and amend. Whereupon we do not without a just cause, detest and abhor the damnable ¹opinion of them which do most wickedly go ⟨p. 519⟩about to persuade the simple and ignoras•t people, that if we chance after we be once come to God, and grafted in his son Jesus Christ, to fall into some horrible sin, repentance shall be unprofitable unto us, there is no more hope of reconciliation, or to be received again into the favour and mercy of God. And that they may give the better colour unto their pestilent and pernicious error, they do commonly bring in the sixth & tenth Chapters of the Epistle to the Hebrews, and the second Chapter of the second Epistle of Peter, not considering that in those places the holy Apostles do not speak of the daily falls, that we as long as we carry about this body of sin are subject unto: but of the final falling away from Christ and his Gospel, which ²is a sin against the holy ghost that shall never he forgiven, because that they that do utterly forsake the known trueth, do hate Christ and his word, they do crucify and mock him (but to their utter destruction) and therefore fall into desperation, and cannot repent. And that this is the true meaning of the holy spirit of God, it appeareth by many other places of the Scriptures, which promiseth unto all true repentant sinners, and to them that with their whole hart do return unto the Lord their God, free pardon and remission of their sins. For the probation hereof, we read this: O Israel (sayeth ³the holy prophet Jeremiah) if thou return, return unto me sayeth the Lord, and if thou put away thine abominations out of any sight, then shalt thou not be moved. Again, these are ⟨p. 520⟩Isaiah words: Let the wicked forsake his own ways, and the unrighteous his own imaginations, ⁴and turn again unto the Lord, and he will have mercy upon him, and to our God, for he is ready to forgive. And in the prophet Ozee, ⁵the godly do exhort one another after this manner: Come and let us turn again unto the lord, for he hath smitten us, and he will heal us, he hath wounded us, and he will bind us up again.

Fifthlye, he repenteth of the euyll, that is to saye, he doeth call backe agayne, & reuoke the punyshment whiche he had threatned, when he seeth men repent, turne, and amende. Whereupon we do not without a iust cause, detest and abhorre the dampnable ¹oppinion of them which do most wickedlye go ⟨p. 519⟩about to perswade the simple and ignoras•t people, that if we chaunce after we be once come to God, and graffed in his sonne Jesu Christe, to fall into some ho•rible sinne, repentaunce shall be vnprofitable vnto vs, there is no more hope of reconciliation, or to be receaued agayne into the fauour and mercy of God. And that they may geue the better colour vnto their pestilent and pernicious errour, they do commonlye bryng in the sixth & tenth Chapters of the Epistle to the Hebrues, and the second Chapter of the seconde Epistle of Peter, not consyderyng that in those places the holy Apostles do not speake of the daily falles, that we as long as we cary about this body of sinne are subiect vnto: but of the finall fallyng away from Christ and his Gospel, which ²is a sinne agaynst the holy ghost that shall neuer he forgeuen, because that they that do vtterlye forsake the knowen trueth, do hate Christe and his worde, they do crucifie and mocke him (but to their vtter destruction) and therefore fall into desperation, and cannot repent. And that this is the true meanyng of the holy spirite of God, it appeareth by manye other places of the Scriptures, which promiseth vnto all true repentaunt sinners, and to them that with their whole hart do returne vnto the Lorde their God, free pardon and remission of their sinnes. For the probation hereof, we reade this: O Israel (sayeth ³the holy prophete Hieremie) if thou returne, returne vnto me sayeth the Lorde, and if thou put away thyne abominations out of any syght, then shalte thou not be moued. Agayne, these are ⟨p. 520⟩Esaias words: Let the wicked forsake his owne wayes, and the vnrighteous his owne imaginations, ⁴and turne agayne vnto the Lorde, and he will haue mercye vpon hym, and to our God, for he is redye to forgeue. And in the prophet Ozee, ⁵the godlye do exhort one another after this manner: Come and let vs turne againe vnto the lord, for he hath smitten vs, and he will heale vs, he hath wounded vs, and he will bynde vs vp agayne.

1[…] the […]〈…〉 the 〈…〉
2Mat. 12. Mark. 3. The sin against the holy ghost.Mat. 12. Mark. 3. The sinne agaynst the holy ghost.
3Hiere. 4.
4Isaiah. 55.Esaias. 55.
5Ozee. 6.

:515p. 520–521

It is most evident and plain, that these ¹things ought to be understanded of them that were with the Lord afore, and by their sins and wickedness were gone away from him. For we do not turn again unto him with whom we were never before, but we come unto him. Now, unto all them that will return unfeignedly unto the Lord their God, the favour and mercy of God unto forgiveness of sins, is liberally offered. Whereby it followeth necessarily, ²that although we do, after we be once come to God and grafted in his son Jesus Christ, fall into great sins (for there is no righteous man upon the earth that sinneth not, and if we say we have no sin, we deceive our selves, & the trueth is not in us) yet if we rise again by repentance, and with a full purpose of amendment of life do flee unto the mercy of God, taking sure hold thereupon, through faith in his son Jesus Christ, there is an assured and infallible hope of pardon and remission of the same, & that we shall be received again into the favour of our heavenly father. It is written of David: ³I have found a man according to mine own ⟨p. 521⟩heart, or, I have found David the son of Jesse, a man according to mine own heart, who will do all things that I will. This is a godly commendation of David. It is also most certain, ⁴that he did steadfastly believe the promise that was made him, touching the Messiah, who should come of him touching the flesh, and that by the same faith he was justified, and grafted in our saviour Jesus Christ to come, and yet afterwards he fell horribly, committing most detestable adultery ⁵and damnable murder, and yet as soon as he cried peccavi, I have sinned unto the Lord, his sin being forgiven, he was received into favour again. Now will we come unto Peter, ⁶of whom no man can doubt but that he was grafted in our saviour Jesus Christ, long afore his denial. Which thing may easily be proved by the answer which he did in his name, and in the name of his fellow Apostles, make unto our saviour Jesus Christ, when he said unto them: Will ye also go away? Master (saith he) to whom ⁷shall we go? Thou haste the words of eternal life, and we believe and know that thou art the Christ the son of the living God. Whereunto may be added the like confession of Peter, where Christ doth give this most infallible testimony:

It is most euident and playne, that these ¹thinges ought to be vnderstanded of them that were with the Lorde afore, and by their sinnes and wickednesse were gone awaye from hym. For we do not turne agayne vnto hym with whom we were neuer before, but we come vnto him. Nowe, vnto all them that will returne vnfaynedlye vnto the Lorde their God, the fauour and mercye of God vnto forgeuenesse of sinnes, is liberally offered. Whereby it followeth necessarilye, ²that although we do, after we be once come to God and graffed in his sonne Jesus Christe, fall into great sinnes (for there is no ryghteous man vpon the earth that sinneth not, and if we saye we haue no sinne, we deceaue our selues, & the trueth is not in vs) yet if we ryse agayne by repentaunce, and with a full purpose of amendement of lyfe do flee vnto the mercye of God, taking sure holde thereupon, through fayth in his sonne Jesu Christe, there is an assured and infallible hope of pardon and remission of the same, & that we shall be receaued agayne into the fauour of our heauenly father. It is written of Dauid: ³I haue founde a man accordyng to myne owne ⟨p. 521⟩heart, or, I haue found Dauid the sonne of Jesse, a man accordyng to myne owne heart, who will do all thinges that I wyll. This is a godly commendation of Dauid. It is also moste certayne, ⁴that he did stedfastly beleue the promise that was made hym, touching the Messias, who shoulde come of him touching the fleshe, and that by the same fayth he was iustifyed, and graffed in our sauiour Jesu Christ to come, and yet afterwards he fell horribly, committing moste detestable adultrye ⁵and damnable murther, and yet assone as he cryed peccaui, I haue sinned vnto the Lord, his sinne beyng forgeuen, he was receaued into fauour agayne. Now will we come vnto Peter, ⁶of whom no man can doubte but that he was graffed in our sauiour Jesus Christe, long afore his deniall. Whiche thing may easylye be proued by the aunswere whiche he did in his name, and in the name of his fellowe Apostles, make vnto our sauiour Jesu Christ, when he saide vnto thē: Will ye also go away? Maister (sayth he) to whō ⁷shall we go? Thou haste the wordes of eternall lyfe, and we beleue and knowe that thou art the Christe the sonne of the lyuing God. Whereunto may be added the lyke confession of Peter, where Christ doth geue this most infallible testimonie:

1[…].〈…〉.
2Eccle. 7. i. John. i.Eccle. 7. i. Iohn. i.
3Act. 13.
42. Sam. 7.
52. Sam. 11.
62. Sam. 12. Peter.
7John. 6.Iohn. 6.

:516p. 521–523

Thou art blessed Simon the son of Jonah, for neither flesh nor blood hath revealed this unto thee, but my father which is in heaven. These words are sufficient to prove that Peter was already justified, through this his lively faith in the only begotten son of god, whereof he made so notable and so solemn a confession. But did ⟨p. 522⟩not he afterwards most cowardly deny his master, although he had heard of him: Whosoever denieth me before men, I will deny him before my father? Nevertheless, as soon as with ¹weeping eyes & with a sobbing heart he did acknowledge his offence, and with earnest repentance did flee unto the mercy of God, taking sure hold thereupon, through faith in him whom he had so shamefully denied, his sin was forgiven him, & for a certificate and assurance thereof, the room of his Apostleship was not denied unto him. But now mark what doth follow. After the same holy Apostle had on Whitsunday ²with the rest of the Disciples received the gift of the holy ghost most abundantly, he committed no small offence in Antiochia, by bringing the consciences of the faithful into doubt by his example, ³so that Paul was fain to rebuke him to his face, because that he walked not uprightly, or went not the right way in the Gospel. Shall we now say, that after this grievous offence, he was utterly excluded and shut out from the grace and mercy of God, & that this his trespass, whereby he was a stumbling block unto many, was unpardonable? God defend we should say so. But as these examples are not brought in, to the end that we should thereby take a boldness to sin, presuming on the mercy and goodness of God, but to the end that if through the frailness of our own flesh and the temptation of the Devil we fall into the like sins, we should in no wise despair of the mercy and goodness of God: Even so must we beware and take heed, ⟨p. 523⟩that we do in no wise think in our hearts, imagine, ⁴or believe, that we are able to repent aright, or to turn effectually unto the Lord by our own might and strength. For this must be verified in all men: Without me ye can do nothing. ⁵Again: Of our selves we are not able as much as to think a good thought. And in another place: It is God that worketh in us both the will ⁶and the deed.

Thou art blessed Simon the sonne of Jonas, for neither fleshe nor blood hath reuealed this vnto thee, but my father which is in heauen. These words are sufficient to proue that Peter was alredye iustifyed, through this his lyuelye fayth in the onely begotten sonne of god, wherof he made so notable and so solemyne a confession. But did ⟨p. 522⟩not he afterwardes moste cowardlye denye his maister, although he had heard of hym: Whosoeuer denyeth me before men, I wyll denye hym before my father? Neuerthelesse, assone as with ¹weeping eyes & with a sobbyng heart he did acknowledge his offence, and with earnest repentance did flee vnto the mercy of God, taking sure holde thereupon, through faith in him whom he had so shamefullye denyed, his sinne was forgeuen him, & for a certificate and assurance therof, the roome of his Apostleship was not denyed vnto him. But now marke what doth followe. After the same holy Apostle had on Whitsondaye ²with the reste of the Disciples receaued the gyft of the holy ghost most aboundauntly, he committed no smal offence in Antiochia, by brynging the consciences of the faythfull into doubt by his example, ³so that Paule was faine to rebuke him to his face, because that he walked not vprightlye, or went not the ryght way in the Gospell. Shall we now say, that after this greeuous offence, he was vtterly excluded and shut out from the grace and mercy of God, & that this his trespasse, wherby he was a stumbling blocke vnto manye, was vnpardonable? God defende we shoulde saye so. But as these examples are not brought in, to the ende that we shoulde thereby take a boldnesse to sinne, presuming on the mercye and goodnesse of God, but to the ende that if through the fraylenesse of our owne fleshe and the temptation of the Deuill we fall into the lyke sinnes, we shoulde in no wyse dispayre of the mercy and goodnes of God: Euen so muste we beware and take heede, ⟨p. 523⟩that we do in no wise thinke in our heartes, imagine, ⁴or beleue, that we are able to repent aright, or to tourne effectuallye vnto the Lorde by our owne myght and strength. For this must be verifyed in all men: Without me ye can do nothing. ⁵Agayne: Of our selues we are not able as much as to thynke a good thought. And in another place: It is God that worketh in vs both the wyl ⁶and the deede.

1Mat. 26. Mat. 10.
2Act. 2.
3Galath. 2.
4What we […] be more of.What we 〈…〉 be more of.
5John. 15. 2. Cor. 3.Iohn. 15. 2. Cor. 3.
6Phillip. 2.

:520p. 524–525

Hitherto have ye heard (well beloved) how needful & necessary the doctrine of repentance is, & how earnestly it is throughout all the scriptures of God urged and set forth, both by the ancient prophets, by our Saviour Jesus Christ, & his Apostles, and that forasmuch as it is the conversion or turning again of the whole man unto God, from whom we go away by sin, these four points ought to be observed, That is, from whence or from what things we must return, unto whom this our returning must be made, by whose means it ought to be done that it may be effectual, and last of all, after what sort we ought to behave our selves in the same, that it may be profitable unto us, and attain unto the thing that we do seek by it. Ye have also learned, that as the opinion of them that deny the benefit of repentance unto those that after they be come to God and grafted in our saviour Jesus Christ, do through the frailness of their flesh, and the temptation of the devil, fall into some grievous and detestable sin, is most pestilent and pernicious: So we must beware, that we do in no wise think that we are able of our own selves and of our own strength to return unto the Lord our God, from whom we are gone away by our wickedness and sin. Now it shall be declared unto you, ⟨p. 525⟩what be the true parts of repentance; & what things ought to move us to repent, and to return unto the Lord our God with all speed. Repentance (as it is said before) is a true returning unto God, whereby men, forsaking utterly their idolatry and wickedness, do with a lively faith embrace, love, and worship the true living God only, and give them selves to all manner of good works, which by Gods word they know to be acceptable unto him. Now there be four parts of repentance, which being ¹set together, may be likened to an easy and short ladder, whereby we may climb from the bottomless pit of perdition, that we caste our selves into by our daily offences and grievous sins, up into the castle or to wre of eternal and endless salvation. The first is the contrition of the heart.

HJtherto haue ye heard (wel beloued) how needeful & necessary the doctrine of repentaunce is, & how earnestly it is throughout all the scriptures of God vrged and set foorth, both by the auncient prophetes, by our Sauiour Jesu Christ, & his Apostles, and that forasmuche as it is the conuertion or turning agayne of the whole man vnto God, from whom we go away by sinne, these four pointes ought to be obserued, That is, from whence or from what thinges we muste returne, vnto whom this our returnyng muste be made, by whose meanes it ought to be done that it may be effectual, and last of all, after what sort we ought to behaue our selues in the same, that it may be profitable vnto vs, and attayne vnto the thing that we do seeke by it. Ye haue also learned, that as the opinion of them that denie the benefite of repentaunce vnto those that after they be come to God and graffed in our sauiour Jesu Christe, do through the fraylenesse of theyr fleshe, and the temptation of the deuill, fall into some greeuous and detestable sinne, is most pestilent and pernitious: So we muste beware, that we do in no wyse thynke that we are able of our owne selues and of our own strength to retourne vnto the Lorde our God, from whom we are gone awaye by our wyckednesse and sinne. Nowe it shall be declared vnto you, ⟨p. 525⟩what be the true partes of repentaunce; & what thinges ought to moue vs to repent, and to returne vnto the Lorde our God with all speede. Repentaunce (as it is sayde before) is a true returning vnto God, whereby men, forsakyng vtterlye their idolatrie and wickednes, do with a lyuelye fayth embrace, loue, and worship the true lyuyng God onelye, and geue them selues to all maner of good workes, whiche by Gods worde they knowe to be acceptable vnto him. Nowe there be foure partes of repentaunce, which beyng ¹set together, maye be lykened to an easie and short ladder, whereby we may clymbe from the bottomles pit of perdition, that we caste our selues into by our daylye offences and greeuous sinnes, vp into the castle or to wre of eternal and endelesse saluation. The fyrst is the contrition of the heart.

1There be four parts of repentanceThere be foure partes of repentaunce

:521p. 525–526

For we must be earnestly sorry for our sins, and unfeignedly lament & be wail that we have by them so grievously offended our most bounteous and merciful God, who so tenderly loved us, that he gave his only begotten son to dye a most bitter death, & to shed his dear hart blood for our redemption and deliverance. And verily this inward sorrow and grief being conceived in the heart for the heinousness of sin, if it be earnest and unfeigned, is as a sacrifice to God, as the holy prophet David doth testify, saying: A sacrifice to God is a troubled spirit, ¹a contrite and broken heart, O Lord thou wilt not despise. But that this may take place in us, we must be diligent to read and hear the scriptures and word of God, which most lively do ⟨p. 526⟩paint out before your eyes our natural uncleanliness, and the enormity of our sinful life. For unless we have a through feeling of our sins, how can it be that we should earnestly be sorry for them? Afore David did hear the word of the Lord by the mouth of the prophet Nathan, ²what heaviness I pray you was in him for the adultery and murder that he had committed? So that it might be said right well, that he slept in his own sin. We read in the Acts of the Apostles, that when the people had heard the ³Sermon of Peter, they were compunct and pricked in their hearts. Which thing would never have ben, if they had not heard that wholesome Sermon of Peter. They therefore that have no mind at all neither to read, nor yet to hear Gods word, there is but small hope of them that they will as much as once set their feet, or take hold upon the first staff or steppe of this ladder: but rather will sink deeper and deeper into the bottomless pit of perdition. For if at any time through the remorse of their conscience, which accuseth them, they feel any inward grief, sorrow, or heaviness for their sins, forasmuch as they want the salve and comfort of Gods word, which they do despise, it will be unto them rather a mean to bring them to utter desperation then otherwise. The second is, an unfeigned confession and acknowledging of our sins unto God, whom by them we have so grievously offended, that if he should deal with us according to his justice, we do deserve a thousand hells, if there could be so many.

For we must be earnestly sorye for our sinnes, and vnfaynedlye lament & be wayle that we haue by them so greuously offended our most bounteous and mercifull God, who so tenderlye loued vs, that he gaue his onely begotten sonne to dye a most bitter death, & to shed his deare hart blood for our redemption and deliueraunce. And veryly this inward sorowe and greefe being conceaued in the heart for the haynousnesse of sinne, if it be earnest and vnfayned, is as a sacrifice to God, as the holy prophete Dauid doth testifye, saying: A sacrifyce to God is a troubled spyrite, ¹a contrite and broken heart, O Lord thou wylt not dispyse. But that this may take place in vs, we must be diligent to reade and heare the scriptures and worde of God, whiche most lyuely do ⟨p. 526⟩paynt out before your eyes our naturall vncleanlynesse, and the enormitie of our sinfull lyfe. For vnlesse we haue a through feeling of our sinnes, how can it be that we shoulde earnestlie be sorye for them? Afore Dauid did heare the worde of the Lorde by the mouth of the prophet Nathan, ²what heauinesse I praye you was in hym for the adultrie and murther that he had committed? So that it myght be sayd right wel, that he slept in his owne sinne. We reade in the Actes of the Apostles, that when the people had hearde the ³Sermon of Peter, they were compunct and pricked in theyr heartes. Whiche thing woulde neuer haue ben, if they had not heard that holsome Sermon of Peter. They therefore that haue no mynde at all neyther to reade, nor yet to heare Gods word, there is but smal hope of them that they wil as muche as once set their feete, or take holde vpon the fyrst staffe or steppe of this ladder: but rather will sinke deeper and deeper into the bottomlesse pit of perdition. For if at anye tyme through the remorse of their conscience, which accuseth them, they feele any inwarde greefe, sorowe, or heauines for their sinnes, forasmuch as they want the salue and comfort of Gods worde, which they do dispyse, it will be vnto them rather a meane to bryng them to vtter desperation then otherwyse. The seconde is, an vnfayned confession and acknowledgyng of our sinnes vnto God, whom by them we haue so greeuouslye offended, that if he shoulde deale with vs accordyng to his iustyce, we do deserue a thousande helles, if there coulde be so manye.

:522p. 526–528

Yet if we ⟨p. 527⟩will with a sorrowful and contrite heart make an unfeigned confession of them unto God, ¹he will freely and frankly forgive them, & so put all our wickedness out of remembrance before the sight of his majesty, that they shall no more be thought upon. Hereunto doth pertain the golden saying of the holy prophet David, where he saith on this manner: Then I acknowledged ²my sin unto thee, neither did I hide mine iniquity: I said, I will confess against my self my wickedness unto the Lord, & thou forgavest the ungodliness of my sin. These are also the words of John the Evangelist: If we confess ³our sins, God is faithful & righteous to forgive us our sins, & to make us clean from all our wickedness. Which ought to be understanded of the confession that is made unto God. For these are saint Augustine's words: That confession ⁴which is made unto God, is required by Gods law, whereof John the apostle speaketh, saying: If we confess our sins, God is faithful and righteous to forgive us our sins, and to make us clean from all our wickedness. For without this confession, sin is not forgiven. This is then the chiefest & most principal confession that in the scriptures & word of God we are bidden to make, and without the which we shall never obtain pardon and forgiveness of our sins. In deed, besides this there is another kind of confession, which is needful and necessary. And of the same doth Saint James speak after this manner, saying: Acknowledge your faults one to another, and pray one for another, that ⟨p. 528⟩ye may be saved. As if he should say: Open that which grieveth you, that a remedy may be found. And this is commanded both for him that complaineth, & for him that heareth, that the one should show his grief to the other. The true meaning of it is, that the faithful ought to acknowledge their offences, whereby some hatred, rancour, grudge, or malice, having risen or grown among them one to another, that a brotherly reconciliation may be had, without the which nothing that we do can be acceptable unto God, as our saviour Jesus Christ doth witness ⁵himself, saying: When thou offerest thine offering at the altar, if thou rememberest that thy brother hath ought against thee, leave there thine offering, & go and be reconciled, and when thou art reconciled, come and offer thine offering.

Yet if we ⟨p. 527⟩wyll with a sorowfull and contrite hearte make an vnfayned confession of them vnto God, ¹he will freely and frankly forgeue them, & so put all our wickednes out of remembraunce before the syght of his maiestie, that they shall no more be thought vppon. Hereunto doth parteyne the golden saying of the holy prophet Dauid, where he sayth on this maner: Then I acknowledged ²my sinne vnto thee, neither did I hyde myne iniquitie: I sayde, I will confesse agaynst my selfe my wickednes vnto the Lorde, & thou forgauest the vngodlines of my sinne. These are also the wordes of John the Euangelist: If we confesse ³our sinnes, God is faythfull & ryghteous to forgeue vs our sinnes, & to make vs cleane from all our wickednes. Which ought to be vnderstanded of the confession that is made vnto God. For these are saint Augustines wordes: That confession ⁴whiche is made vnto God, is requyred by Gods lawe, whereof John the apostle speaketh, saying: If we confesse our sinnes, God is faythfull and ryghteous to forgeue vs our sinnes, and to make vs cleane from all our wickednesse. For without this confession, sinne is not forgeuen. This is then the cheefest & most principal confession that in the scriptures & worde of God we are bydden to make, and without the whiche we shal neuer obteyne pardon and forgeuenesse of our sinnes. In deede, besydes this there is another kynde of confession, whiche is needefull and necessarye. And of the same doth Saint James speake after this maner, saying: Acknowledge your faultes one to another, and praye one for another, that ⟨p. 528⟩ye may be saued. As if he should saye: Open that whiche greeueth you, that a remedye maye be founde. And this is commaunded both for hym that complayneth, & for hym that heareth, that the one should shew his greefe to the other. The true meaning of it is, that the faythfull ought to acknowledge their offences, whereby some hatred, rancour, grudge, or malyce, hauyng rysen or growen among them one to another, that a brotherlye reconciliation maye be had, without the which nothing that we do can be acceptable vnto God, as our sauiour Jesus Christ doth witnesse ⁵himselfe, saying: When thou offerest thyne offeryng at the aulter, if thou remembrest that thy brother hath ought agaynst thee, leaue there thyne offryng, & go and be reconciled, and when thou art reconciled, come and offer thine offring.

1Ezech. 18.
2Psal. xxxi.
3i. John. i.i. Iohn. i.
4In Epist. ad Julian• comitem. 30.In Epist. ad Iulian• comitem. 30.
5Mat. 5.

:523p. 528–529

It may also be thus taken, that we ought to confess our weakness and infirmities one to another, to the end that knowing each others frailness, we may the more earnestly pray together unto almighty God our heavenly father, that he will vouchsafe to pardon us our infirmities, for his son Jesus Christs sake, and not to impute them unto us, when he shall render to every man according to his works. And where as the adversaries go about to wrest this place for to maintain their auricular confession withal, they are greatly deceived themselves, and do ¹shame fully deceive others. For if this text ought to be understanded of auricular confession: then the Priests are as much bound to confess them selves unto the lay people, as the lay ⟨p. 529⟩people are bound to confess them selves to them. And if to pray, is to absolve: then the laity by this place hath as great authority to absolve the priests, as the priests have to absolve the laity. This did Johannes Scotus, otherwise ²called Duns, well perceive, who upon this place writeth on this manner, Neither doth it seem unto me that James did give this commandment, or that he did set it forth as being received of Christ. For first and foremost whence had he authority to bind the whole Church, sith that he was only Bishop of the Church of Jerusalem? except thou wilt say that the same Church was at the beginning the head Church, and consequently that he was the head Bishop, which thing the sea of Rome will never grant. The understanding of it then, is as in these words: Confess your since one to another. A persuasion to humility, whereby he willeth us to confess our selves generally unto our neighbours that we are sinners, according to this saying: If we say we have no sin, we ³deceive our selves, and the trueth is not in us. And where that they do allege this saying of our saviour Jesus Christ unto the Leper, to prove auricular confession to stand on Gods word, Go thy way and show thy self unto the priest: Do they not see that the Leper was cleansed from his leprosy afore he was by Christ sent unto the priest for to show him self unto him? By the same reason we must be cleansed from our spiritual leprosy, I mean, our since must be forgiven us afore that we come to confession.

It may also be thus taken, that we ought to confesse our weakenesse and infirmities one to another, to the ende that knowing eche others frailnesse, we may the more earnestly pray together vnto almyghtye God our heauenly father, that he will vouchsafe to pardon vs our infirmities, for his sonne Jesus Christes sake, and not to impute them vnto vs, when he shall render to euery man according to his workes. And where as the aduersaries go about to wrest this place for to maynteyne their auriculer confession withal, they are greatlye deceaued themselues, and do ¹shame fullye deceaue others. For if this texte ought to be vnderstanded of auriculer confession: then the Priestes are as muche bounde to confesse them selues vnto the laye people, as the lay ⟨p. 529⟩people are bound to confesse them selues to them. And if to pray, is to absolue: then the laytie by this place hath as great aucthoritie to absolue the priestes, as the priestes haue to absolue the laytie. This dyd Iohannes Scotus, otherwyse ²called Duns, well perceaue, who vppon this place wryteth on this maner, Neyther doth it seeme vnto me that James dyd geue this commaundement, or that he dyd set it foorth as beyng receaued of Christe. For fyrst and foremoste whence had he aucthoritie to bynde the whole Churche, syth that he was only Byshoppe of the Churche of Hierusalem? except thou wylt saye that the same Church was at the beginnyng the head Church, and consequently that he was the head Byshop, which thyng the sea of Rome wyll neuer graunt. The vnderstandyng of it then, is as in these wordes: Confesse your synnes one to another. A perswasion to humilitie, whereby he wylleth vs to confesse our selues generally vnto our neyghbours that we are synners, accordyng to this saying: If we say we haue no synne, we ³deceaue our selues, and the trueth is not in vs. And where that they do alleage this saying of our sauiour Jesu Christe vnto the Leaper, to proue auriculer confession to stande on Gods worde, Go thy way and shewe thy selfe vnto the prieste: Do they not see that the Leaper was cleansed from his leprosie afore he was by Christ sent vnto the priest for to shewe hym selfe vnto hym? By the same reason we must be cleansed from our spirituall leprosie, I meane, our synnes muste be forgeuen vs afore that we come to confession.

1Answer to the adversaries, which maintain auricular confession.Aunswere to the aduersaries, which mainteyne auriculer confession.
2Johannes Scotus. li. 4. senten. distinc. 17. quest. 1.Iohannes Scotus. li. 4. senten. distinc. 17. quest. 1.
3Math. 8.

:524p. 530–531

What need we then to tell forth our since into the ear of the priest, sith that they be already taken away? Therefore holy Ambrose in his second sermon upon the hundred and nineteenth ¹Psalm, doth say full well: Go show thy self unto the priest. Who is the true priest, but he which is the priest for ever after the order of Melchizedek? Whereby this holy father doth understand, that both the priesthood and the law being changed, we ought to acknowledge none other priest for deliverance from our since but our Saviour Jesus Christ, who being our sovereign Bishop, doth with the sacrifice of his body and blood, offered once for ever upon the altar of the cross, most effectually cleanse the spiritual leprosy, and wash away the since of all those that with true confession of the same do flee unto him. It is most evident and plain, that this auricular confession hath not his warrant of Gods word, else it had not ben lawful for Nectarius Bishop of Constantinople, upon a just occasion to have put it down. For when any thing ordained of ²God, is by the lewdness of men abused, the abuse ought to be taken away, and the thing it self suffered to remain. Moreover, these are Saint Augustine's words: What have I to do with men, that they should hear my confession, as though they were able to heal all my diseases? A curious sort of men to know another mans life, and slothful to correct and amend their own. Why do they seek to hear of me what I am, which will not hear of thee what they ⟨p. 531⟩are? And how can they tell when they hear by me of my self, whether I tell the trueth or not, sith that no mortal man knoweth what is in man, but the spirit of man which is in him? Augustine would not have written thus, if auricular confession had ben used in his time. Being therefore not led with the conscience thereof, let us with fear and trembling, and with a true contrite heart, use that kind of confession, that God doth command in his word, and then doubtless, as he is faithful and righteous, he will forgive us our since, and make us clean from all wickedness.

What neede we then to tell foorth our synnes into the eare of the priest, sith that they be alredy taken away? Therefore holy Ambrose in his seconde sermon vpon the hundred and nyneteenth ¹Psalme, doth say full well: Go shewe thy selfe vnto the prieste. Who is the true prieste, but he whiche is the prieste for euer after the order of Melchisedech? Whereby this holy father doth vnderstande, that both the priesthood and the law beyng chaunged, we ought to acknowledge none other prieste for delyueraunce from our synnes but our Sauiour Jesus Christe, who beyng our soueraigne Byshop, doth with the sacrifice of his body and blood, offered once for euer vppon the aulter of the crosse, moste effectuallye cleanse the spirituall leprosie, and washe awaye the synnes of all those that with true confession of the same do flee vnto hym. It is moste euident and playne, that this auriculer confession hath not his warraunt of Gods worde, els it had not ben lawfull for Nectarius Byshoppe of Constantinople, vpon a iust occasion to haue put it downe. For when any thyng ordeyned of ²God, is by the lewdenes of men abused, the abuse ought to be taken awaye, and the thyng it selfe suffered to remayne. Moreouer, these are Saint Augustines wordes: What haue I to do with men, that they shoulde heare my confession, as though they were able to heale all my diseases? A curious sorte of men to knowe another mans lyfe, and slouthfull to correct and amende their owne. Why do they seeke to heare of me what I am, whiche wyll not heare of thee what they ⟨p. 531⟩are? And howe can they tell when they heare by me of my selfe, whether I tell the trueth or not, syth that no mortall man knoweth what is in man, but the spirite of man which is in him? Augustine woulde not haue written thus, if auriculer confession had ben vsed in his tyme. Beyng therfore not led with the conscience therof, let vs with feare and tremblyng, and with a true contrite heart, vse that kynde of confession, that God doth commaunde in his worde, and then doubtlesse, as he is faythfull and ryghteous, he wyll forgeue vs our synnes, and make vs cleane from all wyckednesse.

1Ambrose
2Nectarius soromenus ecclesiast. histo. li. 7. cap. 16. Lib. 10. confessionum. ca. 3.

:526p. 531–533

The third part of repentance, is faith, whereby we do apprehend and take hold upon the promises of God, touching the free pardon and forgiveness of our since. Which promises are sealed up unto us, with the death and bloodsheddyng of his son Jesus Christ. For what should avail and profit us to be sorry for our sins, to lament and bewail that we have offended our most bounteous and merciful father, or to confess and acknowledge our offences ⟨p. 532⟩and trespasses, though it be done never so earnestly, unless we do steadfastly believe, and be fully persuaded, that God for his son Jesus Christs sake, will forgive us all our since, and put them out of remembrance, and from his sight? Therefore they that teach repentance without a lively faith in our saviour Jesus Christ, do teach none other but Judas repentance, as all the ¹School men do, which do only allow these three parts of repentance: the contrition of the heart, the confession of the mouth, and the satisfaction of the work. But all these things we find in Judas repentance, which in outward appearance did far exceed and pass ²the repentance of Peter. For first and foremost we read in the gospel, that Judas was so sorrowful and heavy, yea that he was filled with such ³anguish and vexation of mind, for that which he had done, that he could not abide to live any longer. Did not he also afore he hanged him self, make an open confession of his fault, when he said, I have sinned, betraying the innocent blood? And verily this was a very bold confession, which might have brought him to great trouble. For by it he did lay to the high priests & elders charge, the shedding of innocent blood, and that they were most abominable murderers. He did also make a certain kind of satisfaction, when he did cast their money unto them again. No such thing do we read of Peter, although he had committed a very heinous sin, and most grievous offence, in denying of his master. ⁴We find that he went out and wept bitterly, ⟨p. 533⟩whereof Ambrose speaketh on this manner: Peter was sorry and wept, because he erred as a ⁵man. I do not find what he said, I know that he wept. I read of his tears, but not of his satisfaction.

The third part of repentaunce, is fayth, wherby we do apprehende and take holde vppon the promises of God, touchyng the free pardon and forgeuenes of our synnes. Whiche promises are sealed vp vnto vs, with the death and bloodsheddyng of his sonne Jesu Christe. For what should auayle and profite vs to be sorye for our sinnes, to lament and bewayle that we haue offended our moste bounteous and mercyfull father, or to confesse and acknowledge our offences ⟨p. 532⟩and trespasses, though it be done neuer so earnestly, vnlesse we do stedfastly beleue, and be fully perswaded, that God for his sonne Jesu Christes sake, wyl forgeue vs al our synnes, and put them out of remembraunce, and from his syght? Therfore they that teach repentaunce without a liuelye fayth in our sauiour Jesu Christe, do teache none other but Judas repentaunce, as all the ¹Schole men do, whiche do onlye alowe these three partes of repentaunce: the contrition of the heart, the confession of the mouth, and the satisfaction of the worke. But all these thynges we fynde in Judas repentaunce, whiche in outwarde appearaunce dyd farre exceede and passe ²the repentaunce of Peter. For fyrst and foremost we reade in the gospel, that Judas was so sorowfull and heauie, yea that he was fylled with such ³anguishe and vexation of mynde, for that which he had done, that he coulde not abide to lyue any longer. Dyd not he also afore he hanged hym selfe, make an open confession of his faulte, when he sayde, I haue synned, betraying the innocent blood? And veryly this was a very bolde confession, whiche might haue brought hym to greate trouble. For by it he did lay to the hygh priestes & elders charge, the sheddyng of innocent blood, and that they were moste abhominable murtherers. He dyd also make a certayne kynde of satisfaction, when he dyd cast their money vnto them agayne. No suche thyng do we reade of Peter, although he had committed a very heynous synne, and most greeuous offence, in denying of his master. ⁴We fynde that he went out and wept bytterlye, ⟨p. 533⟩whereof Ambrose speaketh on this maner: Peter was sory and wept, because he erred as a ⁵man. I do not fynde what he sayed, I know that he wept. I reade of his teares, but not of his satisfaction.

1The repentance of the […]ole men.The repentaunce of the 〈…〉ole men.
2Judas and his repentance.Judas and his repentaunce.
3Mat. 27.
4Peter and his repentance.Peter and his repentaunce.
5Depenitentia distin. 1. cap. petrus

:527p. 533–534

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 ¹vnto his baptisme: O generation of vypers, who hath forewarned you to flee from the anger to come? bryng foorth therefore fruites worthy ⟨p. 534⟩of repentaunce. Whereby we do learne, that if we wyll haue the wrath of God to be pacified, we muste in no wyse dissemble, but turne vnto hym agayne with a true and sounde repentaunce, whiche may be knowne and declared by good fruites, as by moste sure and infallible signes thereof. They that do from the bottome of their heartes acknowledge their synnes, and are vnfaignedly sory for their offences, wyll cast of al hypocrisie, and put on true humilitie, and lowlynesse of heart. They wyll not onlye receaue the Phisition of the soule, but also with a moste feruent desyre long for hym. They wyll not only abstaine from the sinnes of their former lyfe, and from all other filthy vices, but also flee, exchew, and abhorre all the occasions of them. And as they dyd before geue them selues to vncleannesse of lyfe, so wyll they from henceforwardes with all diligence, geue them selues to innocencie, purenesse of lyfe, and true godlynesse.

1Matth. 3.

:528p. 534–536

We have the Ninevites for an example, which at the preaching of Jonah did not only proclaim ¹a general fast, and that they should every one put on sackcloth: but they all did turn from their evil ways, and from the wickedness that was in their hands. But above all other, the ²history of Zacheus is most notable. For being come unto our saviour Jesus Christ, he did say: Behold Lord, the half of my goods I give to the poor, and if I have defrauded any man, or taken ought away by extortion or fraud, I do restore him four fold. Here we see that after his repentance, he was no more the man ⟨p. 535⟩that he was before, but was clean changed and altered. It was so far of, that he would continue and bide still in his unsatiable covetousness, or take ought away fraudulently from any man, t•at rather he was most willing and ready to give away his own, and to make satisfaction unto all them that he had done injury and wrong unto. Hear may we right well ³add the sinful woman, which when she came to our saviour Jesus Christ, did pour down such abundance of tears out of those wanton eyes of hers wherewith she had allured many unto folly, that she did with them wash his feet, wiping them with the heres of her head, which she was wont most gloriously to set out, making of them a net of the devil. Hereby we do learn, what is the satisfaction that God doth require of us, which is, that we cease from evil, and do good, and if we have done any man wrong, to endeavour our selves to make him true amends to the uttermost of our power, following in this the example of Zacheus, and of this sinful woman, and also that goodly lesson that John Baptist Zacharies son ⁴did give unto them that came to ask counsel of him. This was commonly the penance that Christ enjoined sinners: Go thy way, and sin no more. Which penance we ⁵shall never be able to fulfil, without the special grace of him that doth say, Without me ye can do nothing. It is therefore our parts, if at least we be desirous of the health and salvation ⟨p. 536⟩of our own selves, most earnestly to pray unto our heavenly father, to assist us with his holy spirit, that we may be able to hearken unto the voice of the true shepherd, and with due obedience to follow the same.

We haue the Niniuites for an example, whiche at the preachyng of Jonas dyd not onlye proclayme ¹a generall fast, and that they shoulde euery one put on sackloth: but they all dyd turne from their euill wayes, and from the wyckednesse that was in their handes. But aboue all other, the ²historie of Zacheus is moste notable. For beyng come vnto our sauiour Jesu Christe, he dyd say: Beholde Lorde, the halfe of my goodes I geue to the poore, and if I haue defrauded any man, or taken ought away by extortion or fraude, I do restore hym foure folde. Here we see that after his repentaunce, he was no more the man ⟨p. 535⟩that he was before, but was cleane chaunged and altered. It was so farre of, that he woulde continue and byde styll in his vnsatiable couetousnesse, or take ought awaye fraudulentlye from any man, t•at rather he was most wylling and redye to geue away his owne, and to make satisfaction vnto all them that he had done iniurie and wrong vnto. Heare may we ryght well ³adde the synfull woman, whiche when she came to our sauiour Jesu Christe, dyd powre downe suche aboundaunce of teares out of those wanton eyes of hers wherwith she had allured many vnto follie, that she dyd with them washe his feete, wypyng them with the heres of her head, whiche she was wont moste gloriously to set out, makyng of them a nette of the deuyll. Hereby we do learne, what is the satisfaction that God doth require of vs, which is, that we ceasse from euyll, and do good, and if we haue done anye man wrong, to endeuour our selues to make hym true amendes to the vttermoste of our power, folowyng in this the example of Zacheus, and of this sin•ull woman, and also that goodly lesson that John Baytist Zacharies sonne ⁴dyd geue vnto them that came to aske counsayle of hym. This was commonly the penaunce that Christe enioyned synners: Go thy way, and synne no more. Whiche penaunce we ⁵shall neuer be able to fulfyll, without the speciall grace of hym that doth say, Without me ye can do nothyng. It is therefore our partes, yf at least we be desyrous of the health and saluation ⟨p. 536⟩of our owne selues, most earnestly to praye vnto our heauenly father, to assist vs with his holye spirite, that we may be able to hearken vnto the voyce of the true shephearde, and with due obedience to folowe the same.

:533p. 537–538

First, the commandment of God, who in so many places of the holy and sacred Scriptures, doth bid us return unto him. O ye children of Israel (saith he) turn again from your infidelity, wherein ye drowned your selves, Again, Turn you, turn you from your evil ways: ¹For why will ye dye, O ye house of Israel? And in an other place, thus doth he speak by his holy ²prophet Ozee: O Israel, return unto the Lord thy God: For thou hast taken a great fall ⟨p. 538⟩by thine iniquity. Take unto you these words with you, when you turn unto the Lord and say unto him: Take away all iniquity, and receive us graciously, so will we offer the calves of our lips unto thee. In all these places we have an express commandment given unto us of God for to return unto him. Therefore we must take good heed unto our selves, least whereas we have already by our manifold since and transgressions, provoked and kindled the wrath of God against us, we do by breaking this his commandment, double our offences, and so heap still damnation upon our own heads by our daily offences and trespasses, whereby we provoke the eyes of his majesty, we do well deserve (if he should deal with us according to his justice) to be put away for ever from the fruition of his glory. Now much more then are we worthy of the endless torments of hell, if when we be so gently called again after our rebellion, and commanded to return, we will in no wise hearken unto the voice of our heavenly father, but walk still after the stubbornness of our own hearts?

Fyrst, the commaundement of God, who in so many places of the holy and sacred Scriptures, doth byd vs returne vnto hym. O ye chyldren of Israel (sayth he) turne agayne from your infidelitie, wherein ye drowned your selues, Againe, Turne you, turne you from your euil wayes: ¹For why wyll ye dye, O ye house of Israel? And in an other place, thus doth he speake by his holy ²prophete Ozee: O Israel, returne vnto the Lorde thy God: For thou hast taken a great fall ⟨p. 538⟩by thyne iniquitie. Take vnto you these wordes with you, when you turne vnto the Lorde and say vnto hym: Take away all iniquitie, and receaue vs gratiously, so will we offer the calues of our lippes vnto thee. In all these places we haue an expresse commaundement geuen vnto vs of God for to returne vnto hym. Therefore we must take good heede vnto our selues, least wheras we haue alredy by our manyfolde synnes and transgressions, prouoked and kindeled the wrath of God agaynst vs, we do by breakyng this his commaundemente, double our offences, and so heape styll dampnation vppon our owne heades by our dayly offences and trespasses, whereby we prouoke the eyes of his maiestie, we do well deserue (if he should deale with vs accordyng to his iustice) to be put away for euer from the fruition of his glorye. Nowe muche more then are we worthy of the endlesse tormentes of hell, yf when we be so gently called againe after our rebellion, and commaunded to returne, we will in no wyse hearken vnto the voyce of our heauenlye father, but walke stil after the stubbornnes of our owne heartes?

1Ezech. 33
2Ozee. 14

:535p. 539–540

Thirdly, the filthiness of sin which is such, that as long as we do abide in it, God can not but detest and abhor us, neither can there be any hope, that we shall enter into the heavenly Jerusalem, except we be first made clean & purged from it. But this will never be, unless forsaking our former life, we do with our whole heart return unto the Lord our God, & with a full purpose of amendment of life, flee unto his mercy, taking sure hold thereupon through faith in the blood of his son Jesus Christ. If we should suspect any uncleanness to be in us, wherefore the ¹earthly prince should loth and abhor the sight of us, what pains would we take to remove & put it away? Howe much more ought we with all diligence and speed that may be, to put away that unclean filthiness that doth separate and ²make a division betwixt us and our God, & that hideth his face from us, that he will not hear us? And verily herein doth appear how filthy a thing sin is, sith that it can by no other means be washed away, but by the blood of the only begotten son of God. And shall we not from ⟨p. 540⟩the bottom of our hearts detest and abhor, & with all earnestness flee from it, sith that it did cost the dear heart blood of the only begotten son of God our saviour & redeemer, to purge us from it? Plato doth in a certain place write, that if virtue could be seen with bodily eyes, all men would wonderfully be inflamed and kindled with the love of it: Even so on the contrary, if we might with our bodily eyes behold the filthiness of sin, and the uncleanness thereof, we could in no wise abide it, but as most present and deadly poison, hate and eschew it. We have a common experience of the same in them which when they have committed any heinous offence, or some filthy and abominable sin, if it once come to light, or if they chance to have a through feeling of it, they be so ashamed (their own conscience putting before their eyes the filthiness of their act) that they dare look no man in the face, much less that they should be able to stand in the sight of God.

Thirdly, the filthinesse of synne which is such, that as long as we do abyde in it, God can not but detest and abhorre vs, neyther can there be any hope, that we shall enter into the heauenlye Hierusalem, except we be first made cleane & purged from it. But this wyll neuer be, vnlesse forsakyng our former lyfe, we do with our whole heart returne vnto the Lorde our God, & with a full purpose of amendement of lyfe, flee vnto his mercy, taking sure hold therupon through fayth in the blood of his son Jesu Christe. If we should suspect any vncleannes to be in vs, wherfore the ¹earthly prince should lothe and abhorre the sight of vs, what paynes woulde we take to remoue & put it away? Howe muche more ought we with all diligence and speede that may be, to put away that vncleane filthynesse that doth separate and ²make a diuision betwixt vs and our God, & that hideth his face from vs, that he wil not heare vs? And verily herein doth appeare howe filthie a thyng sin is, syth that it can by no other meanes be washed away, but by the blood of the onely begotten sonne of God. And shall we not from ⟨p. 540⟩the bottome of our heartes detest and abhorre, & with all earnestnesse flee from it, syth that it dyd cost the deare heart blood of the onlye begotten sonne of God our sauiour & redeemer, to purge vs from it? Plato doth in a certayne place wryte, that if vertue coulde be seene with bodily eyes, all men woulde wonderfully be enflamed and kyndeled with the loue of it: Euen so on the contrary, if we myght with our bodily eyes beholde the filthynesse of synne, and the vncleannes therof, we coulde in no wyse abyde it, but as most present and deadly poyson, hate and eschewe it. We haue a common experience of the same in them which when they haue committed any heynous offence, or some filthy and abhominable synne, if it once come to lyght, or if they chaunce to haue a through feelyng of it, they be so ashamed (their owne conscience puttyng before their eyes the filthynes of their acte) that they dare looke no man in the face, muche lesse that they shoulde be able to stande in the syght of God.

1Similitude.
2Isaiah. 59.Esai. 59.

:536p. 540–542

Fourthly, the uncertainty and brittleness of our own lives, which is such, that we can not assure our selves, that we shall live one hour, or one half quarter of it. Which by experience we do find daily to be true, in them that being now merry and lusty, and sometimes feasting and banqueting with their friends, do fall suddenly dead in the streets, and otherwhiles under the board when they are yet at meat. These daily examples, as they are most terrible and dreadful, so ought they to move us to seek for to be at one with our heavenly judge, ⟨p. 541⟩that we may with a good conscience appear before him, whensoever it shall please him for to call us, whether it be suddenly or otherwise, for we have no more charter of our life, then they have. But as we are most certain that we shall dye, so are we most uncertain when we shall dye. For our life doth lye in the hand of God, who will take it away when it pleaseth him. And verily ¹when the highest summoner of all, which is death, shall come, he will not be said nay: but we must forth with be packing, to be present before the judgement seat of God, as he doth find us according as it is written: Whereas the tree falleth, ²whether it be toward the South, or toward the North, there it shall lye. Whereunto agreeth the saying of the holy martyr of God S. Cyprian, ³saying: As God doth find thee when he doth call, so doth he judge thee. Let us therefore follow the counsel of the wise man, where he saith: Make no tarrying to turn unto the Lord, and put not of from day to day. For suddenly shall the wrath of the Lord break forth, and in thy security shalt thou be destroyed, and shalt perish in time of vengeance. Which words I desire you to mark diligently, because they do most lively put before our eyes, the fondness of many men, which abusing the long suffering and goodness of God, do never think on repentance or amendment of life. Follow not (saith he) thine own mind and thy strength, to walk in the ways of thy heart, neither say thou, who will bring me under for my works: For God the revenger, will revenge ⟨p. 542⟩the wrong done by thee. And say not, I have sinned, and what evil hath come unto me? For the almighty is a patient rewarder, but he will not leave thee unpunished. Because thy since are forgiven thee, be not without fear to heap sin upon sin.

Fourthly, the vncertayntie and brittlenesse of our owne lyues, whiche is such, that we can not assure our selues, that we shall lyue one houre, or one halfe quarter of it. Whiche by experience we do fynde daily to be true, in them that beyng nowe mery and lustye, and sometymes feastyng and banquettyng with their freendes, do fall sodenly dead in the streetes, and otherwhyles vnder the boarde when they are yet at meate. These daily examples, as they are moste terrible and dreadfull, so ought they to moue vs to seeke for to be at one with our heauenlye iudge, ⟨p. 541⟩that we may with a good conscience appeare before hym, whensoeuer it shal please him for to cal vs, whether it be sodaynly or otherwyse, for we haue no more charter of our lyfe, then they haue. But as we are moste certayne that we shall dye, so are we most vncertayne when we shal dye. For our lyfe doth lye in the hande of God, who wyll take it away when it pleaseth hym. And veryly ¹when the hyghest somner of all, which is death, shall come, he wyll not be sayde nay: but we must foorth with be packyng, to be present before the iudgement seate of God, as he doth fynde vs accordyng as it is wrytten: Wheras the tree falleth, ²whether it be towarde the South, or towarde the North, there it shall lye. Whereunto agreeth the saying of the holy martyr of God S. Ciprian, ³saying: As God doth fynde thee when he doth call, so doth he iudge thee. Let vs therefore folowe the counsayle of the wyse man, where he sayth: Make no tarrying to turne vnto the Lorde, and put not of from day to day. For sodenly shall the wrath of the Lorde breake foorth, and in thy securitie shalt thou be destroyed, and shalt perishe in tyme of vengeaunce. Whiche wordes I desyre you to marke diligently, because they do most lyuely put before our eyes, the fondnesse of manye men, whiche abusyng the long sufferyng and goodnes of God, do neuer thynke on repentaunce or amendement of lyfe. Folowe not (sayth he) thyne owne mynde and thy strength, to walke in the wayes of thy heart, neyther say thou, who wyll bryng me vnder for my workes: For God the reuenger, wyll reuenge ⟨p. 542⟩the wrong done by thee. And saye not, I haue synned, and what euyll hath come vnto me? For the almyghtie is a patient rewarder, but he wyll not leaue thee vnpunished. Because thy synnes are forgeuen thee, be not without feare to heape sin vpon synne.

1Death the Lords […].Death the Lordes 〈…〉.
2Eccle. 11.
3Contra Demetrianum. Eccle. 5.

:537p. 542–543

Say not neither, The mercy of god is great, he will forgive my manifold sins: For mercy and wrath come from him, and his indignation cometh upon unrepentant sinners. As if he should say? Art thou strong and mighty? Art thou lusty and young? Haste thou the wealth and riches of the world? Or when thou hast sinned, hast thou received no punishment for it? Let none of all these things make thee to be the slower to repent, and to return with speed unto the Lord. For in the day of punishment and of his sudden vengeance, they shall not be able to help thee. And specially when thou art either by the preaching of Gods word, or by some inward motion of his holy spirit, or else by some other means called unto repentance, neglect not the good occasion that is ministered unto thee, least when thou wouldest repent, thou hast not the grace for to do it. For to repent, is a good gift of God, which he will never grant unto them, which living in carnal security, do make a mock of his threatenings, or seek to rule his spirits as they list, as though his working & gifts were tied unto their will. Fifthly, the avoiding of the plagues of God, and the utter destruction that by his righteous judgement doth hang over the heads of them all that will in no wise return unto the Lord: I will ⟨p. 543⟩(saith the Lord) give them for a terrible plague ¹to all the kingdoms of the earth, and for a reproach, and for a proverb, and for a curse in all places where I shall cast them, and will send the sword of famine, & the pestilence among them, till they be consumed out of the land. And wherefore is this? Because they hardened their hearts, and would in no wise return from their evil ways, nor yet forsake the wickedness that was in their own hands, that the fierceness of the Lords fury might depart from them. But yet ²this is nothing in comparison of the intolerable and endless torments of hell fire, which they shall be fain to suffer, who after their hardness of heart that can not repent, do heap unto them selves wrath, against the day of anger, and of the declaration of the just judgement of God:

Say not neyther, The mercie of god is great, he wil forgeue my manifold sinnes: For mercy and wrath come from him, and his indignation commeth vpon vnrepentant synners. As if he should say? Art thou strong and myghtie? Art thou lustye and young? Haste thou the wealth and ryches of the worlde? Or when thou hast synned, hast thou receaued no punishment for it? Let none of all these thynges make thee to be the slower to repent, and to returne with speede vnto the Lorde. For in the day of punishment and of his sodayne vengeaunce, they shall not be able to helpe thee. And speciallye when thou art eyther by the preaching of Gods worde, or by some inwarde motion of his holy spirite, or els by some other meanes called vnto repentaunce, neglect not the good occasion that is ministred vnto thee, least when thou wouldest repent, thou hast not the grace for to do it. For to repent, is a good gyft of God, which he wyll neuer graunt vnto them, whiche lyuyng in carnal securitie, do make a mocke of his threatnynges, or seeke to rule his spirites as they list, as though his workyng & gyftes were tyed vnto their wyll. Fifthly, the auoydyng of the plagues of God, and the vtter destructiō that by his ryghteous iudgement doth hang ouer the heades of them all that will in no wyse returne vnto the Lorde: I wyll ⟨p. 543⟩(saith the Lorde) geue them for a terrible plague ¹to all the kyngdomes of the earth, and for a reproche, and for aprouerbe, and for a curse in all places where I shall cast them, and wyll send the sworde of famine, & the pestilence among them, tyll they be consumed out of the land. And wherfore is this? Because they hardned their heartes, and woulde in no wyse returne from their euyll wayes, nor yet forsake the wyckednesse that was in their owne handes, that the fiercenesse of the Lordes furie myght departe from them. But yet ²this is nothing in comparison of the intollerable and endlesse tormentes of hell fyre, whiche they shalbe fayne to suffer, who after their hardnesse of heart that can not repent, do heape vnto them selues wrath, against the day of anger, and of the declaration of the iust iudgement of God:

1Jere. 24.Iere. 24.
2Rom. 2.

Homily

An Homily of repentance, and of true reconciliation unto God.

An Homilee of repentaunce, and of true reconciliation vnto God.

Homily

An Homily of repentance, and of true reconciliation unto God.

An Homilee of repentaunce, and of true reconciliation vnto God.

¶ The second part of the Homily of Repentance.

¶ The seconde parte of the Homilee of Repentaunce.

The third part of the Homily of repentance.

The thirde parte of the Homilee of repentaunce.

An Homily of repentance, and of true reconciliation unto God.

An Homilee of repentaunce, and of true reconciliation vnto God.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

An Homily of repentance, and of true reconciliation unto God.

An Homilee of repentaunce, and of true reconciliation vnto God.

¶ The second part of the Homily of Repentance.

¶ The seconde parte of the Homilee of Repentaunce.

The third part of the Homily of repentance.

The thirde parte of the Homilee of repentaunce.