HOMILY ON REPENTANCE AND TRUE RECONCILIATION UNTO GOD

Short-Title Catalogue 13675. Renaissance Electronic Texts 1.1.
copyright 1994 Ian Lancashire (ed.) University of Toronto

 Edited to 2003 American English* by Curtis I. Caldwell on 12 November 2003

Second Book of Homilies, Number 20

A HOMILY OF
Repentance, and of true reconciliation
unto God

Of Repentance.
[Title from the 1979 Book of Common Prayer, Episcopal Church USA,
Articles of Religion Article XXXV, Of the Homilies]
[Listed as Homily 19 in the 1979 Book of Common Prayer, and
Listed as Homily 20 in the Renaissance Electronic Texts]

There is nothing that the Holy Ghost does more labor in all the Scriptures than to beat into men's heads 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 ourselves (if he should deal with us according to his justice) eternal damnation.

The doctrine of repentance is most necessary. So that no doctrine is so necessary in the church of God, as is the doctrine of repentance and amendment of life. 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 preaching to the people, joined these two together, I mean repentance and forgiveness of sins, even as our Savior  Jesus Christ did appoint himself, saying, "So it behooved Christ to suffer, and to rise again the third day, and that repentance and forgiveness of sins should be preached in his name among all nations." And therefore the holy apostle in Acts speaks after this manner: "I have witnessed both to the Jews and to the gentiles, the repentance towards God, and faith towards our Lord Jesus Christ." Did not John the Baptist, Zacharias' son, begin his ministry with the doctrine of repentance, saying, "Repent, for the kingdom of God is at hand?" The same doctrine did our Savior Jesus Christ preach himself, and commanded his apostles to preach the same.

I might here cite very many places out of the prophets, in which this most wholesome doctrine of repentance is very earnestly urged, as most needful for men of all classes, but one shall be sufficient at this present time.

These are the words of Joel the prophet. Therefore also now the Lord said, "Return unto me with all your heart, with fasting, weeping, and mourning, tear your hearts and not your clothes, and return unto the Lord your God, for He is gracious and merciful, slow to anger, and of great compassion, and ready to pardon wickedness" (Joel 2:12-13).

A perpetual rule which all must follow. 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, and that there is no other way whereby the wrath of God may be pacified, and his anger assuaged, that the fierceness of his fury, and the plagues of destruction, which by his righteous judgment he had determined to bring upon us, may depart, be removed and taken away. Where he said, "but now therefore, says the Lord, return unto me."  It is not without great importance, that the prophet spoke so. For he had explained to them the horrible vengeance of God, which no man was able to live under, and therefore he urged them to repent, 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 you do by your sins deserve to be utterly destroyed, and God by His righteous judgments has determined to bring no small destruction upon you, yet know that you are in a manner on the very edge of the sword.  If you will speedily return to him, he will most gently and most mercifully receive you into favor again. We are admonished, that repentance is never too late, so that it be true and earnest. For it is said that God in the Scriptures will be called our Father, doubtless he follows the nature and character of gentle and merciful fathers, which seek nothing so much, as the returning again, and amendment of their children, as Christ does abundantly teach in the parable of the prodigal son (Luke 15:11-32). Does not the Lord himself say by the prophet, "I want not the death of the wicked, but rather that he turn from his wicked ways and live" (Ezekiel 18:23, Isaiah 1:16)? And in another place, "If we confess our sin, God is faithful and righteous to forgive us our sins, and to make us clean from all wickedness" (1 John 1:9), 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 in the course of time did reach his helping hand to them, and by his angel, did in one night slay the most worthy and valiant soldiers of Sennacherib's camp (Isaiah 37:6, 36). Whereunto may King Manasseh be added, who after all manner of damnable wickedness, returned unto the Lord, and therefore was heard by Him, and restored again into his kingdom (2 Chron. 33:12-13). The same grace and favor did the sinful woman Magdalene, Zaccheus, the poor thief, and many other feel (Luke 7:48). All which things ought to serve for our comfort against the temptations of our consciences, whereby the devil goes about to shake, or rather to overthrow our faith. For every one of us ought to apply the same to himself, and say, "Yet now return to the Lord; neither let the remembrance of your former life discourage you. The more wicked that it has been, the more fervent and earnest let your repentance or returning be, and you shall feel the ears of the Lord wide open to your prayers."  But let us more narrowly look upon the commandment of the Lord touching this matter. "Turn to me (He said by the holy prophet Joel) with all your hearts, with fasting, weeping, and mourning. Rend your hearts, and not your garments", etc. In which words, he comprehended all manner of things that can be spoken of repentance, which is a returning again of the whole man unto God, from whom we have fallen away by sin. That the whole message may the better be understood, 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 of how to turn to God.

From what we must return. First, from what things we must return. Truly we must return from those things, by which we have been withdrawn, plucked, and led away from God. And these generally are our sins, which as the holy prophet Isaiah testified, separates God and us, and hides 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 judgment of men, are counted to be filthy and unlawful, and so consequently abominable sins, but also the filthy lusts and inward strong desires of the flesh, especially sexual desire, which (as St. Paul testifies) resists the will and Spirit of God, and therefore ought earnestly to be bridled and kept under control (Galatians 5:17). We must repent of the false and erroneous opinions that we have had of God, and the wicked superstition that are derived from them, the unlawful worshipping and service of God, and other similar things. All these things must they forsake, that will truly turn to the Lord and repent aright. For it is said that for such things the wrath of God comes upon the children of disobedience (Ephesians 5:6), no end of punishment ought to be looked for, as long as we continue in such things. Therefore they are condemned, which will seem to be repentant sinners, and yet will not forsake their idolatry and superstition.

Unto whom we ought to return. Secondly, we must see unto whom we ought to return. The Lord said: "Return as far as unto me." We must then return to the Lord.  We must return to him alone, for He alone is the truth, and the fountain of all goodness. But we must labor that we return as far as to him, and that we never cease nor rest till we have apprehended and taken hold upon him.

But this must be done by faith. For it is said that God is a Spirit.  He can by no other means be apprehended and taken hold upon. They do greatly err, who do not turn to God, but unto the creatures, or to the inventions of men, or to their own merits.

By whom we must return unto God.  Secondly, they that begin to return to the Lord, and faint in mid way, before they come to the mark that is appointed unto them. Thirdly, because we have of our own selves nothing to present us to God, and do no less flee from him, after our fall, than our first parent Adam did, who when he had sinned, did seek to hide himself from the sight of God, we have need of a mediator to bring and reconcile us to Him, who for our sins is angry with us. The mediator is Jesus Christ, who being true and natural God, equal and of one substance with the Father, did at the time appointed take upon Himself our frail nature, in the blessed Virgin's womb, and that of her undefiled substance, that so He might be a mediator between God and us, and pacify His wrath. Of Him does the Father himself speak from heaven, saying, "This is my well-beloved Son, in whom I am well pleased" (Matthew 3:17). And He Himself in His Gospel cries out and says, "I am the way, the truth, and the life; no man comes unto the Father but by me" (John 14:6). For He alone did with the sacrifice of his body and blood, satisfy the justice of God for our sins (John 1, 1 Peter 1:19, John 15). The apostles testify that he was exalted, to give repentance and remission of sins to Israel (Acts 5:31), both things which He Himself  commanded to be preached in his name (Luke 24:47). Therefore they are greatly deceived that preach repentance without Christ, and teach the simple and ignorant that it consists only in the works of men. They may indeed speak many things of good works, and of amendment of life and manners, but without Christ they are all vain and unprofitable. They that think that they have done much themselves towards repentance, are so much more farther from God, because they seek those things in their own works and merits, which ought only to be sought in our Savior Jesus Christ, and in the merits of his death, and passion, and shedding of blood.

The manner of our turning. Fourth, this holy prophet Joel lively expresses the manner of our returning or repentance, comprehending all the inward and outward things that may be observed. First he will have us to return to God with our whole heart, removing and putting away all hypocrisy, lest we might justly have said to us: "This people draw near to Me with their mouth, and worship me with their lips, but their heart is far from me" (Isaiah 29:13, Matthew 15:8-9).

Second, he requires a sincere and pure love of godliness, and of the true worshipping and service of God, that is to say, that forsaking all manner of things that are repugnant and contrary unto God's will, we give our hearts to him, and the whole strength of our bodies and souls, according to that which is written in the Law: "you shall love the Lord your God with all your heart, with all your soul, and with all your strength" (Deuteronomy 6:5). Here therefore nothing is left to us, that we may give to the world, and to the lusts of the flesh. For it is said that the heart is the fountain of all our works; those who with a whole heart turn to the Lord, live for him only.

Halting on both sides. Neither do they yet repent truly, that halting on both sides, do otherwise obey God, but in the course of time do think, that laying Him aside, it is lawful for them to serve the world and the flesh. Because we are controlled by the natural corruption of our own flesh, and the wicked affections of the same, he bids us also to return with fasting, not a superstitious abstinence and choosing of meats, but a true discipline or taming the flesh, whereby the nourishments of filthy lusts, and of stubborn rebellion and pride, may be withdrawn and plucked away. He added weeping and mourning, which contain an outward profession of repentance, which is very needful and necessary, that so we may partly set forth the righteousness of God, by which we testify that we deserved punishments at His hands, and partly stop the offence that was openly given to the weak.

This did David see, who being not content to have bewept and bewailed his sins privately, publicly in his Psalms declared and set forth the righteousness of God, in punishing sin, and also dissuade them that might have abused his example to sin the more boldly (Psalms 25, 32, 51, 103, 142). 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.

Hypocrites counterfeit all manner of things. Now lest any man should think that repentance consists in outward weeping and mourning only (Psalms 52), he restates the chief of the whole matter, when he said: "Rend your hearts, and not your garments, and turn to the Lord your God: (Joel 2:13).  For the people of the East part of the world had the custom of tearing their garments, if any thing happened to them that seemed intolerable. This thing hypocrites did sometimes counterfeit and follow, as though the whole repentance did stand in such outward gesture. He teaches then, that another manner of thing is required, that is, that they must be contrite in their hearts, that they must utterly detest and abhor sins, and being at defiance with them, return to the Lord their God, from whom they went away before. For God has no pleasure in the outward ceremony, but requires a contrite and humble heart, which he will never despise, as David testifies (Psalms 51:17). There is no other use to these outward ceremonies, except as we are stirred up by them, and do serve to the glory of God, and to the wise instruction of others.

How repentance is not unprofitable. Now he adds to this doctrine or exhortation, specific godly reasons, which he bases on the nature and character of God, and by which he teaches, that true repentance can never be unprofitable or unfruitful. For as in all other things men's hearts do despair, if they once perceive that they travail in vain. Even so most especially in this matter, we must take heed and beware that we do not allow ourselves to be persuaded that all that we do is wasted labor. Otherwise, either sudden desperation arises, or a licentious boldness to sin, which at length brings desperation. Lest any such thing then should happen to them, he certifies the grace and goodness of God, who is always most ready to receive them into favor again, that turn speedily to him. He proves repentance is not unprofitable by declaring the same titles by which God describes and sets forth Himself to Moses, speaking on this matter: "For he is gracious and merciful, slow to anger, of great kindness, and repents him of the evil, that is, such a one as is sorry for your afflictions" (Exodus 34:6). First he calls him gentle and gracious, as he who of his own nature is more prompt and ready to do good, than to punish.  This saying of Isaiah the Prophet seems to pertain, where he said, "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" (Isaiah 55:7).  Secondly, he attributes unto him mercy, or rather (according to the Hebrew word) the bowels of mercies, by which he signified the natural affections of parents towards their children. David declared this well, saying, "As a father has compassion on his children, so has the Lord compassion on them that fear him, for he knows of what we were made, he remembers that we are but dust" (Psalms 103:13-14). Third, he said, that he is slow to anger, that is to say, long suffering, and which is not lightly provoked to wrath. Fourth, that he is of much kindness, for he is that bottomless well of all goodness, who rejoices 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. Fifth, he repents of the evil, that is to say, he retracts, and revokes the punishment which he had threatened, when he sees men repent, turn, and amend.

Against the Novatians. We do not without a just cause detest and abhor the damnable opinion of them which do most wickedly go about to persuade the simple and ignorant people, that if after we have once come to God, and grafted in his son Jesus Christ, we happen to fall into some horrible sin, that repentance shall be unprofitable unto us, there is no more hope of reconciliation, or to be received again into the favor and mercy of God.

The sin against the Holy Spirit. That they may give better color unto their pestilent and pernicious error, they do commonly bring in the sixth and 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 is a sin against the Holy Spirit that shall never be forgiven, because that they do utterly forsake the known truth, 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 (Matthew 12:31, Mark 3:29). And that this is the true meaning of the Holy Spirit of God, it appears by many other places of the Scriptures, which promises unto all true repentant sinners, and to them that with their whole heart do turn to the Lord their God, free pardon and remission of their sins. For the probation hereof, we read this: "O Israel (said the holy Prophet Jeremiah) if you return, return unto me said the Lord, and if you put away your abominations out of my sight, then shall you not be removed" (Jer. 4:1). Again, these are Isaiah's words: "Let the wicked forsake his own ways, and the unrighteous his own imaginations, and turn again to the Lord, and He will have mercy upon him, and to our God, for He is ready to forgive" (Isaiah 55:7). And the Prophet Hosea, the godly exhort one another after this manner, "Come and let us turn again unto the Lord, for he has struck us, and he will heal us; he has wounded us, and he will bind us up again" (Hosea 6:1). It is most evident and plain, that these things ought to be understood by those that were with the Lord before, and by their sins and wickedness were gone away from him.

For we do not turn again to him with whom we were never before, but we come to him (Ecclesiastes 7:1-3, 1 John 1:8-9). Now, unto all them that will return unfeignedly unto the Lord their God, the favor and mercy of God to forgive sins is liberally offered. It follows necessarily, that although we do, after we be once come to God and are grafted in his son Jesus Christ, fall into great sins (for there is no righteous man upon the earth that sins not, and if we say we have no sin, we deceive our selves, and the truth is not in us) yet if we rise again by repentance, and with a full purpose of amendment of life flee to the mercy of God, taking sure hold upon it, through faith in his son Jesus Christ, there is an assured and infallible hope of pardon and remission of the same, and that we shall be received again into the favor of our heavenly Father. It is written of David: "I have found a man according to mine own 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" (Acts 13:22, 1 Sam. 13-14). This is a great commendation of David. It is also most certain, that 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 Savior Jesus Christ to come, and yet afterwards he fell horribly, committing most detestable afterwards and damnable murder (2 Samuel 11:4, 15, 17), and yet as soon as he cried, "I have sinned, unto the Lord", his sin being forgiven, he was received into favor again (2 Samuel 12:13). Now consider Peter, of whom no man can doubt but that he was grafted in our Savior Jesus Christ, long before his denial. His faith may easily be proved by the answer which he did in his name, and in the name of his fellow apostles make to our Savior Jesus Christ, when he said unto them, "Will you also go away? Master (he said) to whom shall we go? You have the words of eternal life, and we believe and know that you are that Christ the son of the living God" (John 6:67-69). To this may be added the like confession of Peter, where Christ gives us most infallible testimony: "You are blessed Simon the son of Jonas, for neither flesh nor blood revealed this to you, but it was revealed by 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, of whom he made so notable and so solemn a confession. But did not he afterwards most cowardly deny his Master (Matthew 26:69-75), although he had heard Jesus say, "Whosoever denies me before men, I will deny him before my Father" (Matthew 10:33)? Nevertheless, as soon as with weeping eyes, and with a sobbing heart he did acknowledge his offence, and with an earnest repentance did flee to the mercy of God, taking sure hold, through faith in him whom he had so shamefully denied, his sin was forgiven him, and for a certificate and assurance, the room of his apostleship was not denied to him. But now mark what follows. After the same holy apostle had on Whitsunday with the rest of the disciples received the gift of the Holy Spirit most abundantly (Acts 2:1-4), he committed no small offence in Antioch, by bringing the consciences of the faithful into doubt by his example, so that Paul rebuked him to his face, because that he walked not uprightly, or went not the right way in the Gospel (Galatians 2:11). Shall we now say, that after this grievous offence, he was utterly excluded and shut out from the grace and mercy of God, and that this his trespass, by which he was a stumbling block to many, was unpardonable? God defend we should say so.

What we must beware of.  These examples are not brought in, to the end that we should 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 like sins, we should in not despair of the mercy and goodness of God. Even so must we beware and take heed, that we do not think in our hearts, imagine, or believe that we are able to repent aright, or to turn effectually to the Lord by our own might and strength. For this must be verified in all men, "Without me you can do nothing" (John 15:5). Again, "Of our selves we are not able as much as to think a good thought" (2 Corinthians 3:5). And in another place, "It is God that works in us both the will and the deed" (Philippians 2:13). For this cause, although Jeremiah had said before, "If you return, O Israel, return to me, said the Lord" (Jeremiah 4:1). Yet afterwards he said, "Turn me, O Lord, and I shall be turned, for you are the Lord my God."  And therefore that holy writer and ancient father Ambrose plainly affirmed (Ambrose, De vocat. Gent., Bk. 8, Chap. 9), that the turning of the heart to God, is of God, as the Lord himself testifies by his prophet, saying, "And I will give you an heart to know me, that I am the Lord, and they shall be my people, and I will be their God, for they shall return to me with their whole heart." These things being considered, let us earnestly pray to the living God our heavenly Father, that he will by his Holy Spirit, to work a true and unfeigned repentance in us, that after the painful labors and travels of this life, may live eternally with his son Jesus Christ, to whom be all praise and glory for ever and ever. Amen.

Hitherto have you heard (well-beloved) how needful and necessary the doctrine of repentance is, and how earnestly it is throughout all the Scriptures of God urged and set forth, both by the ancient prophets, by our Savior Jesus Christ, and 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. You 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 Savior 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, what be the true parts of repentance, and 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 themselves to all manner of good works, which by God's word they know to be acceptable unto him.

There are four parts of repentance. Now there are four parts of repentance, which being set together, may be likened to an easy and short ladder, whereby we may climb from the bottomless pit of perdition, that we cast our selves into by our daily offences and grievous sins, up into the castle or tower of eternal and endless salvation.

The first, is the contrition of the heart. For we must be earnestly sorry for our sins, and unfeignedly lament and bewail 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 die a most bitter death, and to shed his dear heart blood for our redemption and deliverance. And truly 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 testifies, saying, "A sacrifice to God is a troubled spirit, a contrite and broken heart, O Lord, you will not despise" (Psalms 51:17).

But that this may take place in us, we must be diligent to read and hear the Scriptures and the Word of God, which most lively paints out before our eyes our natural uncleanness, and the enormity of our sinful life. For unless we have a thorough feeling of our sins, how can it be that we should earnestly be sorry for them? Before David did hear the word of the Lord by the mouth of the prophet Nathan, what heaviness I pray you was in him for the adultery and the murder that he had committed (2 Samuel 12:13)? 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 sermon of Peter, they were remorse and pricked in their hearts (Acts 2:37). Which thing would never have been, 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 God's 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 step 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 accuses them, they feel any inward grief, sorrow, or heaviness for their sins, forasmuch as they want the salve and comfort of God's Word, which they do despise, it will be unto them rather a means to bring them to utter desperation, than 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. Yet if we will with a sorrowful and contrite heart make an unfeigned confession of them unto God, he will freely and frankly forgive them, and so put all our wickedness out of remembrance before the sight of his Majesty, that they shall no more be thought upon (Ezekiel 18:27). Hereunto pertains the golden saying of the holy prophet David, where he said on this matter: "Then I acknowledged my sin unto you, neither did I hide mine iniquity. I said, I will confess against myself my wickedness unto the Lord, and you forgave the ungodliness of my sin: (Psalms 32:5). These are also the words of John the Evangelist: "If we confess our sins, God is faithful and righteous, to forgive us our sins, and to make us clean from all our wickedness" (1 John 1:9), Which ought to be understood of the confession that is made unto God. For these are Saint Augustine's words (Augustine, Epist. ad Julian Comitem, 30): "That confession which is made unto God, is required by God's Law, whereof John the Apostle spoke, 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 chief and most principal confession that in the Scriptures and Word of God we are bid to make, and without the which we shall never obtain pardon and forgiveness of our sins. Indeed, besides this there is another kind of confession, which is needful and necessary.

And of the same Saint James speaks, after this manner, saying: "Acknowledge your faults one to another, and pray one for another, that you may be saved." As if he should say: "Open that which grieves you, that a remedy may be found." And this is commanded both for him that complains, and for him that hears, 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, rancor, ground, 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 Savior Jesus Christ witnesses himself, saying, "When you offer your offering at the altar, if you remember that your brother has something against you, leave there your offering, and go and be reconciled, and when you are reconciled, come and offer your offering" (Matthew 5:23-24). 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 Christ's sake, and not to impute them unto us, when he shall render to every man according to his works.

Answer to the adversaries which maintain confession to a priest. And whereas the adversaries go about to wrest this place, to maintain their confession to a priest, they greatly deceived themselves, and shamefully deceive others. For if this text ought to be understood of confession to a priest: then the priests are as much bound to confess themselves unto the lay people, as the lay people are bound to confess themselves to the priests. And if to pray is to absolve, then the laity by this place has as great authority to absolve the priests, as the priests have to absolve the laity. This did Johannes Scotus, otherwise called Duns, well perceive, who upon this place wrote on this manner (Johannes Duns Scotus [c. 1265- 08 November 1308], Senten. Distinct. 17, quaest.1).

Neither does it seem to me that James gave this commandment, or that he set it forth as being received of Christ. For first and foremost, whence had he authority to bind the whole Church, since he was only Bishop of the Church of Jerusalem? Except you will say, that the same church was at the beginning the head church, and consequently that he was the head bishop, which thing the See of Rome will never grant. The understanding of it then, is as in these words: "Confess your sins one to another." A persuasion to humility, whereby he wills us to confess our selves generally unto our neighbors, that we are sinners, according to this saying: "If we say we have no sin, we deceive our selves, and the truth is not in us." And where that they do allege this saying of our Savior Jesus Christ unto the leper, to prove confession to a priest to stand on God's Word, "Go your way and show your self unto the priest", do they not see that the leper was cleansed from his leprosy, before he was by Christ sent unto the priest for to show himself unto him (Matthew 8.4)? By the same reason we must be cleansed from our spiritual leprosy, I mean, our sins must be forgiven us before that we come to confession. What need we then to tell forth our sins into the ear of the priest, it is said that they be already taken away? Therefore holy Ambrose in his second sermon upon the hundred and nineteenth Psalm, says full well, go show your 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 understands, that both the priesthood and the Law being changed we ought to acknowledge none other priest for deliverance from our sins, but our Savior Jesus Christ, who being sovereign bishop, does 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 sins of all those that with true confession of the same do flee unto him. It is most evident and plain, that this confession to a priest has not his warrant of God's Word, else it had not been lawful for Nectarius Bishop of Constantinople, upon a just occasion to have put it down (Nectarius Sozomen, Ecclesiast. Hist., Bk. 7, Chap. 16). For when any thing ordained of God, is by the lewdness of men abused, the abuse ought to be taken away, and the thing it self allowed to remain. Moreover, these are St. Augustine's words (Augustine, Confessions, Bk. 10, Chap. 3), "What have I to do with men, that they should hear my confession, as though they were able to heal my diseases? A curious sort of men to know another man's life, and slothfully to correct and amend their own. Why do they seek to hear of me what I am, which will not hear of the what they are? And how can they tell when they hear by me of myself, whether I tell the truth or not, it is said no mortal man knows what is in man, but the spirit of man which is in him?" Augustine would not have written thus, if confession to a priest had been 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 commands in his word, and then doubtless, as he is faithful and righteous, he will forgive us our sins, and make us clean from all wickedness. I do not say, but that if any do find themselves troubled in conscience, they may repair to their learned curate or pastor, or to some other godly learned man, and show the trouble and doubt of their conscience to them, that they may receive at their hand the comfortable salve of God's word, but it is against the true Christian liberty, that any man should be bound to the numbering of his sins, as it has been used heretofore in the time of blindness and ignorance.

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 sins. Which promises are sealed up unto us, with the death and blood-shedding 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 and trespasses, though it be done never so earnestly, unless we do steadfastly believe, and be fully persuaded, that God for his son Jesus Christ's sake, will forgive us all our sins, and put them out of remembrance, and from his sight?

The repentance of the Schoolmen. Therefore they that teach repentance without a lively faith in our Savior Jesus Christ, do teach none other but Judas' repentance as all the Schoolmen 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.

Judas and his repentance. But all these things we find in Judas' repentance, which in outward appearance did far exceed and pass the repentance of Peter. For first and foremost we read in the Gospel, that Judas was so sorrowful and heavy, yes, that he was filled with such anguish and vexation of mind, for that which he had done, that he could not abide to live any longer (Matthew 27). Did not he also before he hanged himself make an open confession of his fault, when he said, "I have sinned, betraying the innocent blood"? And truly this was a very bold confession, which might have brought him to great trouble. For by it he did lay to the high priests and elders charge, the shedding of innocent blood, and that they were most abominable murderers. He also made a certain kind of satisfaction, when he cast their money back to them again.

Peter and his repentance. 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. We find that he went out and wept bitterly, whereof Ambrose spoke on this manner (Ambrose, De penitentia distin., 1 Chap.): "Peter was sorry and wept, because he erred as a man. I do not find what he said, I know that he wept. I read of his tears, but not of his satisfaction. But how chance that the one was received into favor 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 sins, 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 Christ's 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 Cain's 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 the Baptist unto the Pharisees and Sadducees that came unto his baptism: "O generation of vipers, who has forewarned you to flee from the anger to come? Bring forth therefore fruits worthy of repentance" (Matthew 3:7-8). 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 fallible signs thereof.

They that do from the bottom of their hearts acknowledge their sins, and are unfeignedly sorry for their offences, will cast off 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 themselves to uncleanness of life, so will they from henceforward with all diligence give themselves to innocence, pureness of life, and true godliness. We have the Ninevites for an example, which at the preaching of Jonah did not only proclaim a general fast, and that they should everyone put on sackcloth, but they all did turn from their evil ways, and from the wickedness that was in their hands (Jonah 3:5, 10). But above all other, the history of Zacheus is most notable. For being come unto our Savior 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 be extortion or fraud, I do restore him four fold" (Luke 19:8).

Here we see that after his repentance, he was no more the man that he was before, but was clean changed and altered. It was so far of, that he would continue and bide still in his insatiable covetousness, or take ought away fraudulently from any man, that 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. Here may we right well add the sinful woman, which when she came to our Savior 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 hair of her head, which she was usually most gloriously to set out, making of them a net of the devil (Luke 7:37). Hereby we learn, what is the satisfaction that God requires of us, which is, that we cease from evil, and do good, and if we have done any man wrong, to endeavor our selves to make him true amends to the uttermost of our power (Isaiah 1:16-17), following in this the example of Zacheus, and of this sinful woman, and also that goodly lesson that John the Baptist, Zechariah's son, gave to them that came to ask counsel of him. This was commonly the penance that Christ enjoined sinners: "Go your way, and sin no more" (John 8:11). Which penance we shall never be able to fulfill, without the special grace of him that says, "Without me you can do nothing." It is therefore our parts, if at least we be desirous of the health and salvation 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.

Let us hearken to the voice of Almighty God, when he calls us to repentance, let us not harden our hearts, as such infidels do, who abuse the time given them by God to repent, and turn it to continue their pride and contempt against God and man, which know not how much they heap God's wrath upon themselves, for the hardness of their hearts, which cannot repent at the day of vengeance. Where we have offended the Law of God, let us repent of our straying from so good a Lord. Let us confess our unworthiness before him, but yet let us trust in God's free mercy, for Christ's sake, for the pardon of the same. And from henceforth let us endeavor our selves to walk in a new life, as new born babes, whereby we may glorify our Father which is heaven, and thereby to bear in our consciences a good testimony of our faith. So that at the last, to obtain the fruition of everlasting life, through the merits of our Savior, to whom be all praise and honor for ever, AMEN.

In the Homily last spoken to you (right well-beloved people in our Savior Christ) you heard of the true parts and tokens of repentance, that is, hearty contrition and sorrowfulness of our hearts, unfeigned confession in word of mouth for our unworthy living before God, a steadfast faith to the merits of our Savior Christ for pardon, and a purpose of ourselves by God's grace to renounce our former wicked life, and a full conversion to God in a new life to glorify his name, and to live orderly and charitably, to the comfort of our neighbor, in all righteousness, and to live soberly and modestly to our selves, by using abstinence, and temperance in word and in deed, in mortifying our earthly members here upon earth. Now for a further persuasion to move you to those parts of repentance, I will declare unto you some causes, which should move you to repentance.

The causes that should move us to repent. First, the commandment of God, who in so many places of the holy and sacred Scriptures, bids us return unto him. "O you children of Israel (said he) turn again from your infidelity, wherein you drowned your selves" (Isaiah 31:6). Again, "Turn you, turn you from your evil ways. For why will you die, O you house of Israel?" (Ezekiel 33.11). And in another place, thus he spoke by his holy prophet Hosea: "O Israel, return unto the Lord your God. For you have taken a great fall by your iniquity." Take these words with you, when you turn to the Lord and say unto him, "Take away all iniquity, and receive us graciously, so will we offer the calves of our lips unto You." (Hosea 14:2). 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 ourselves, lest whereas we have already by our manifold sins 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. How 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.

Secondly, the most comfortable and sweet promise, that the Lord our God did of his mere mercy and goodness join unto his commandment. For he does not only say, "Return unto me, O Israel", but also, "If you wilt return, and put away all your abominations out of my sight, you shall never be moved" (Jeremiah 4.1). These words also we have in the prophet Ezekiel: "At whatever time a sinner repents of his sin, from the bottom of his heart, I will put all his wickedness out of my remembrance (said the Lord) so that they shall be no more thought upon" (Ezekiel 18:21-22). Thus are we sufficiently instructed, that God will according to his promise, freely pardon, forgive, and forget all our sins, so that we shall never be cast in the teeth with them, if, obeying his commandment, and allured by his sweet promises, we will unfeignedly return unto him.

Thirdly, the filthiness of sin, which is such, that as long as we do abide in it, God cannot 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 and 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, and 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.

Similarity. If we should suspect any uncleanness to be in us, wherefore the earthly prince should loathe and abhor the sight of us, what pains would we take to remove and put it away? How much more ought we with all diligence and speed that may be, to put away that unclean filthiness that separates and make a division between us and our God, and that hides his face from us, that he will not hear us (Isaiah 59:2)? And truly herein appears how filthy a thing sin is, it is said 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 the bottom of our hearts detest and abhor, and with all earnestness flee from it, it is said that it did cost the dear heart blood of the only begotten son of God our Savior and Redeemer, to purge us from it? Plato in a certain place writes 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 comes 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.

Fourthly, the uncertainty and brittleness of our own lives, which is such, that we cannot 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 other-whiles under the board when they are 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, that we may with a good conscience appear before him, when ever it shall please him for to call us, whether it be suddenly or otherwise, for we have no more charter of our life, than they have. But as we are most certain that we shall die, so are we most uncertain when we shall die. For our life lies in the hand of God, who will take it away when it pleases him.

Death the Lord's Summer. And verily when the highest summer of all, which is death, shall come, he will not refuse, but we must immediately come, to be present before the judgment seat of God, as he finds us, according as it is written: "Whereas the tree falls, whether it be toward the South, or toward the North, there it shall lie" (Ecclesiastes 11:3). Whereunto agrees the saying of the holy martyr of God, Saint Cyprian, saying: "As God finds when he calls, so he judges you." (Cyprian, Contra Demetrianum). Let us therefore follow the counsel of the wise man, where he said: "Make no tarrying to turn unto the Lord, and put not off from day to day" (Ecclesiastes 5:7). For suddenly shall the wrath of the Lord break forth, and in your security shall you be destroyed and shall perish in the 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, who abusing the long suffering and goodness of God, do never think on repentance or amendment of life. Follow not (said he) your own mind, and your strength, to walk in the ways of your heart, neither say you, who will bring me under for my works. For God the revenger, will revenge the wrong done by you. 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 you unpunished. Because your sins are forgiven you, be not without fear to heap sin upon sin. 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 comes upon unrepentant sinners. As if you should say: "Are you strong and mighty? Are you lusty and young? Do you have the wealth and riches of the world?" Or when you have sinned, have you received no punishment for it? Let none of all these things make you to be 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 you. And specially when you are either by the preaching of God's 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 you, lest when you would repent, you have not the grace to do it. For to repent is a good gift of God, which he will never grant unto them, who living in carnal security, do make a mockery of his threatening, or seek to rule his spirit as they list, as though his working and gifts were tied unto their will. Fifth, avoiding of the plagues of God, and the utter destruction that by his righteous judgment hangs over the heads of them all that will in no wise return unto the Lord: "I will (said the Lord) give them for a terrible plague to 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, and the pestilence among them, till they be consumed out of the land" (Jeremiah 24:9). 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 Lord's fury might depart from them (Romans 2:5). But yet this is nothing in comparison of the intolerable and endless torments of hell fire, which they shall be feign to suffer, who after their hardness of heart that cannot repent, do heap unto themselves wrath against the day of anger, and of the declaration of the just judgment of God. Whereas if we will repent, and be earnestly sorry for our sin, and with a full purpose and amendment of life flee unto the mercy of our God, and taking sure hold thereupon through faith in our Savior Jesus Christ do bring forth fruits worthy of repentance, he will not only pour his manifold blessings upon us here in this world, but also at the last, after the painful travels of this life, reward us with the inheritance of his children, which is the kingdom of heaven, purchased unto us with the death of his son Jesus Christ our Lord, to whom with the Father and the holy Ghost, be all praise, glory, and honor, world without end. Amen.

*Editing goals: Clear the text from obsolete words and phrases and from references local to England, its constitution, and laws.