A Double Summons to Repentance and Worthy Receiving the Lords Supper, Sermon 1

A Double Summons to Repentance and Worthy Receiving the Lords Supper · Sermon 1

p. 1A FRVITFVL Sermon of Repentance, made by the constant Martyr of Christ, M^r. Iohn Bradford. 1553.

MAT. 4.17.

Amend your liues, for the Kingdome of Heauen is at hand.

THe life we hauehave at this preſent, is the gifte of God, in whom we liue, moue; and are; and therefore hee is called IEHOVA, For the which life, as wée ſhould he thankfull, ſo may we not in any wiſe vſe it after our corrupt fantaſies; but p. 2to the end for which it is giuen and lent vsus, that is: to the ſetting forth of Gods praiſe and glory, by repentance, conuerſion, and obedience, to his good will and holy lawes; whereunto his long ſuffering doth, (as it were) euen draw vsus, if our hearts by impenitency were no hardened. And therefore our life in the Scripture is called a walking; for that as the body daily draweth more and more néere his end, that is the earth: euen ſo our ſoule draweth daily more and more néere vntounto death, that is, ſaluation, or damnation, heauen or hell.

Of which thing, in that we are moſt careleſſe, and very fooles, (for we alas, are the ſame to day, we were yeſterday, and not better or nearer to God, but rather nearer to hell, Sathan and perdition; being couetous, idle, carnal, ſecure, negligent, proud &c.) I think my labour cannot be better beſtowed then with the Baptiſt, Chriſt Ieſus, and his Apoſtles, to harpe on this ſtring, which of al other is moſt neceſſary, and that in theſe p. 3dayes moſt ſpecially. What ſtring is that, ſaith one? Forſooth, brother, the ſtring of repentance, the which Chriſt our Sauiour did vſe, firſt in his Mineſtery; and as his Miniſter, at this preſent, I will vſe vntounto you all:Mat. 4.17.Matt 4:17 Repent for the: Kingdome of heauen is at hand.

This ſentence thus pronounced, and preached by our Sauiour Ieſus Chriſt, as it doth command vsus to repent, ſo to the doing of the ſame, it ſheweth vsus a ſufficient cauſe to ſtirre vsus vp thereunto; namely, for that, The kingdome of Heauen (which is a kingdome of all ioy, peace, riches, power and pleaſure) is at hand, to all ſuch as doe ſo, that is, as do repent: So that the meaning hereof is, as though our Sauiour might thus ſpeake preſently: Syrs, for that I ſee you all walking the wrong way, euen to Sathan, and vntounto hell fire, by following the kingdome of Sathan, which now is coloured vnderunder the vaine pleaſures of this life, and fooliſhneſſe of the fleſh, moſt ſubtilly, to your vtter vndoing p. 4and deſtruction: behold, and marke well what I ſay vntounto you: The Kingdome of Heauen, that is, an other manner of ioy and felicitie, honour, and riches, power and pleaſure, then you now perceiue of enioy; is euen at hand, and at your backes: and if you will turne againe, that is, Repent you, you ſhall moſt truly and pleaſantly feele, ſee, and inherite. Turne againe therefore, I ſay; that is Repent, for this ioy I ſpeake of, euen, The Kingdome of Heauen is at hand.

Here we may note, firſt the corruption of our nature, in that to this commandement, Repent you, he addeth a cauſe, For the Kingdome of Heauen is at hand: For by reaſon of the corruption & ſturdines of our nature, God vntounto all his commandements, commonly, either addeth ſome promiſe to prouoke vsus to obediēce, or elſe ſome ſuch ſufficiēt cauſe, as cannot but tickle vsus vp to harty laboring for y^e doing of the ſame: as here to the commandement of doing penance, he addeth this Aetimologe or cauſe ſaying: For the kingdom of heauen is at hand.

p. 5Againe, in that hee ioineth to the Commandement the cauſe, ſaying: For the kingdom of heauen is at hand We may learne that of the kingdome of heauen, none (to whom the miniſtery of preaching doth appertaine) can be partaker, but ſuch as repent and do penance. Therfore, dearely beloued, if you regard the kingdome of heauen, in that you cannot enter therein, except you repent: I beſeech you all of eueryevery eſtate, as you deſire you own peace of conſcience, to repent and doe penance. The which thing that yee may doe, I wil indeuor my beſt now, to helpe you, by Gods grace.

But firſt, becauſe we cannot well tell what repentance is, through ignorance, and for lacke of knowledge, and falſe teaching: I will (to begin with all) ſhew you what Repentance is. Repentance, or penance is no engliſh word, but wee borrow it of the Latiniſts, to whom Penance is a fore-thinking in Engliſh: in Greek, a being wiſe afterwards: in Hebrew, a conuerſion or turning; the which p. 6conuerſion or turning, in that it cannot be true and hearty, vntounto God eſpecially, without ſome good hope or truſt of pardon, for that which is already done and paſt: I may well in this ſort define it; namely, that penance is aſorowing or fore thinking of our ſinnes paſt, an earneſt purpoſe to amend, or turning to God with a truſt of pardon.

This definition may be diuided into thrée parts: Firſt a forrowing for our ſinnes: Secondly, a truſt of pardon, which otherwiſe may be called, a perſwaſion of Gods merciemercy, by the merits of Chriſt, for the forgiueneſſe of our ſinnes: And thirdly, a purpoſe to amend, or conuerſion to a new life. The which third, or laſt part, cannot be called properly a part; for it is but an effect of penance, as towards the end ye ſhall ſee, by Gods grace. But leſt ſuch as ſeeke for occaſion to ſpeak euil, ſhould hauehave any occaſion, though they tarry not out the end of this Sermon: I therefore diuide Penance into the three foreſayd parts:

p. 71 Of ſorrowing for our ſinne.

2 Of good hope, or truſt of pardon.

3 Of a new life.

Thus you may ſee what penance is: a ſorrowing for ſinne, a purpoſe to amend, with a good hope or truſt of pardon.

This penance not onelyonly differeth from that which men commonly hauehave taken to be penance, in ſaying and doing our enioyned Lady Pſalters, ſeuen Pſalmes, faſtings, Pilgrimages, Almes deedes, and ſuch like things; but all from that which the more learned hauehave declared, to conſiſt of three parts: namely, Contrition, Confeſſion, and ſatiſfaction.

Contrition, they call a iuſt and a ful ſorrow for their ſinne. For this word, iuſt, and full, is one of the differences, betweene Contrition and Attrition.

Confeſſion, they call, a numbering of all their ſinnes in the eare of their ghoſtly father: for as (ſay they) a Iudge cannot abſolue without knowledge of the cauſe or matter; ſo cannot the Prieſt, or ghoſtly father, abſolue p. 8from other ſinnes, then thoſe which he doth heare.

Satiſfaction, they call amends making vntounto God for their ſins, by their vndue workes, Opera indebita, Works more then they neede to doe, as they terme them: This is their penance which they preach, write, and allow: But how true this ſtuffe is, how it agreeth with Gods Word, how it is to bee allowed, taught, preached, and written, let vsus a little conſider. If a man repent not, vntill he hauehave a iuſt and full ſorrowing for his ſins (dearely beloued) when ſhall he repent? For in as much as hel fire, and the puniſhment of the diuels, is a iuſt puniſhment for ſinne: In as much as in all ſin, there is a contempt of God, which is all goodnes, and therefore there is a deſert of all ilneſſe: alas, who can beare for feele this iuſt ſorrow, this ful ſorrow for our ſinnes, this their contrition, which they do ſo diſcerne from their attrition? Shall not man by this doctrine, rather deſpaire, then come by repentance? If a man repent not vntil p. 9he hauehave made confeſſion of all his ſins in the eare of his ghoſtly father: if a man cannot hauehave abſolution of his ſinnes, vntil his ſinnes be told by tale and number in the Prieſts eare (in that as Dauid ſayth) none can vnderſtand much leſſe then vtter al his ſins: Delicta quis intelligit? Who can vnderſtand his ſins? In that Dauid of himſelfe complayneth elſe where, how that his ſinnes are ouerflowed his head, and as a heauy burthen doe oppreſſe him; alas, ſhall not a man by this doctrine, be vtterly driuen from repentance? Though they hauehave gone about, ſomething to make plaiſter for their ſorces of confeſſion or attrition, to aſſwage this ſrruffe; bidding a man to hope well of his contrition, though it be not ſo full as is required, and of his confeſſion, though hee hauehave not numbred all his ſinnes, if ſo be that he doe ſo much as in him lyeth: deerely beloued, in that there is none, but that herein he is guilty (for who doth as much as he may) thinke yee, that this plaſter is not like ſalt to ſore eies? p. 10Yes vndoubtedly, when they hauehave done all they can, for the appeaſing of conſciences in theſe points, this is the ſumme, that wee yet ſhould hope well, but yet ſo hope, that wee muſt ſtand in a mammering and doubting, whether our ſinnes be forgiuen. For to beleeue Remiſſionem peecatorum, that is: To be certaine of forgiueneſſe of ſinnes, as our Creed teacheth vsus, they count it a preſumption. O obomination, and that not onelyonly herein, but in all their penance as they paint it!

As concerning ſatiſfaction, by their Opera indebita, Vndue workes, that is: by ſuch works as they need not to do, but of their owne voluntarineſſe and wilfulneſſe: (wilfulneſſe in deed) who ſeeth not monſterous abomination, blaſphemy, and euen open fighting againſt God? For if ſatiſfaction can be done by man, then Chriſt died in vain, for him that ſo ſatiſfieth, and ſo reigneth he in vaine; ſoi s he a Biſhop and a Prieſt in vaine. Gods lawe requireth louelove to God with all our heart,Deut. 6.2 Mat. 22.Deut 6:2Matt 22 ſoule, power, might and ſtrength: to p. 11that there is nothing can bee done to Godward,Mar. 20. Luke 10.Luke 10 which is not contained in this Commandement: nothing ran be done, ouer and aboue this. Again, Chriſt requireth to man ward, That we ſhould louelove one another, Ioh. 3John 3as he loued vsus. And think you, Beloued, that we can doe any thing to our Neighbour ward, which is not herein comprized?

Yea, let them tell mee, when they do any thing ſo in the louelove of God, and their Neighbour, but that they had need to crie: Remitte nobis debita noſtra, Forgiue vsus our ſinnes. Mat. 6.Matt 6So far are we off from ſatiſfying. Doth not Chriſt ſay:Luke 17Luke 17 When you hauehave done all things that I hauehave commanded you, ſay; that you be but vnprofitable ſeruants? Put nothing to my word, ſayth God.Apoc. 22 Deu. 4.1.Rev 22Deut 4:1 Yes, works of ſupererogation, (yea, ſuperabomination) ſay they. Whatſoeuer things are true (ſaith the Apoſtle S. Paul) whatſoeuer things are honeſt, whatſoeuer things are iuſt, whatſoeuer things are pure, whatſoeuer things pertaine to louelove, whatſoeuer things are p. 12of good report, if there be any vertue, or if there be any praiſe: hauehave you them in your mind, and doe them, and the God of peace ſhall be with you. Beloued, this leſſon wel regarded, would pull vsus from popiſh Satiſfactory works, which do deface Chriſts treaſures and Satiſfaction.

In heauen and in earth was there none found that could ſatiſfie Gods anger for our ſins, or get heauen for man, but only the Son of God, IESVS CHRIST, the Lyon of the Tribe of Iuda, who by his bloud hath wrought the worke of Satiſfaction; and he only is worthy all honour, glory, and prayſe; for hee hath opened the booke with the ſeuen Seales.

Dearely beloued, therefore abhorre this abomination, euen to thinke that there is any other ſatiſfaction to Godward for ſin, then Chriſts bloud only. Blaſphemy it is, and that horrible, to think otherwiſe. The bloud of Chriſt purifieth (ſayth Saint Iohn) from all ſinne. And therefore hee is called the Lambe ſlaine from the beginning of p. 13the world, becauſe there was neuer ſinne forgiuen of God, nor ſhall bee from the beginning, vntill the end of the world, but onelyonly through Chriſts death: Prate the Pope and his Prelates as pleaſe them, with their Pardons, Purgatorie, Purgations, Placeboes, Trentalles, Diriges, workes of Supererogation, Superabomination &c.

I am hee (ſaith the Lord) which putteth away thine offences, Eſay. 45.Isa 45and that for mine owne ſake, and will no more remember thine iniquities. Put me in remembrance (for we will reaſon together and tell me what thou haſt for thee, to make thee righteous. Thy firſt Father offended ſore, &c. 1. Iohn. 2.1 John 2And thus writeth Saint Iohn, If any man ſinne, wee hauehave an Aduocate (ſayth he) with the Father, euen Ieſus Chriſt the righteous, and he is the propitiation, or ſatisfaction for our ſinnes.

As in the fourth Chapter hee ſaith; That God hath ſent his Sonne to bee a propitiation, or ſatisfaction for our ſinnes: According to that which Paul p. 14writeth, where hee calleth Chriſt a mercifull and faithful Prieſt, to purge the peoples ſinnes.Heb. 2.Heb 2 So that blinde Buſſards, and peruerſe Papiſts they be, which yet will prate, our merits or works to ſatiſfie for our ſinnes, in part, or in whole, before Baptiſme, or after.

For to omitte the teſtimonies I brought out of Iohn and Paul, which the blinde cannot but ſee: I pray you remember the text out of Eſay, which euen now I rehearſed, being ſpoken to ſuch as were then the people of God, and had bin a long time, but yet were fallen into grieuous ſinnes, after their adoption into the number of Gods children. It is for mine owne ſake (ſaith God) that I put away thy ſinnes. Where is your parting of the ſtake now? If it be for Gods owne ſake, if Chriſt bee the propitiation: then recant, except you wil become Idolaters, making your workes God and Chriſt. Say as Dauid teacheth: Not to vsus Lord, not to vsus, but to thy name be the glory.

p. 15And it is to be noted, that God doth taſt in their feeth, euen the ſinne of their firſt father, leſt they ſhould think that yet, perchance, for the righteouſneſſe and goodneſſe of their good fathers, their ſinnes might bee the ſooner pardoned, and ſo God accept their workes.

If they had taken Satiſfaction, for that which is done to the Congregation publikely, by ſome notable puniſhment, as in the Primitiue Church was vſed to open offendors, ſparkles whereof, and ſome traces yet remaine, when ſuch as hauehave ſinned in adultery, go about the Church with a Taper in their ſhirts: Or if they had made Satiſfaction for reſtitution to man ward, of ſuch goods as wrongfully are gotten, the which true penance cannot be without: Or if by Satiſfaction, they had meant a new life, to make amendes to the Congregation thereby, as by their euill life they did offend the Congregation; in which ſence the Apoſtle ſéemeth to take that which he writeth in 2. Cor. 7 p. 16where the old Interpreter calleth Apologian, Satiſfaction, which rather ſignifieth a defence or anſwering againe. If I ſay, they had taken Satiſfaction any of theſe wayes, then they had done well, ſo that the Satiſfaction to God had béene left all onelyonly to Chriſt.

Againe, If they had made Confeſſion, either for that which is to God priuatly, either for that which is to the Congregation publiquely, either for that which is a frée conſultation with ſome one learned in Gods booke, and appointed thereunto, as firſt it was vſed; and I wiſh were now vſed amongſt vsus, either for that which is a reconciliation of one to another, it had béene ſome thing: yea, if they had made it for faith, becauſe it is a true demonſtration of faith: as in Paul wée may ſée, when hee calleth Chriſt the Captaine of our Confeſſion,Rom. 1.Rom 1 that is, of our faith (and ſo Confeſſors were called in the Primitiue Church) ſuch as manfully did witnes their faith with the peril of their liues: p. 17if, I ſay, they had taken it thus, then had they done right well.

And ſo Contrition, if they had left out their ſubtill diſtinction, betwéene it and Atttirion, by this word iuſt or full, making it a hearty ſorrow for their ſinnes, then wee would neuer hauehave cryed out againſt them therfore. For wee ſay, penance hath thrée parts; Contrition, if you vnderſtand it for a hearty ſorrowing for ſin; Confeſſion, if you vnderſtand it for faith, of frée pardon in Gods mercy, by Ieſus Chriſt; & Satiſfaction, if you vnderſtand it not to God-wards (for that onelyonly to Chriſt muſt be left alone) but to man ward in reſtitution of goods wrōgfully or fraudulently gotten, of name hindred by our ſlaunders, and in newneſſe of life: although, as I ſayd before, & anon will ſhew more plainly by Gods grace, that this laſt is no part of penane in deed, but a plaine effect or fruit of true penance.

I might here bring in examples of their penance, how perilous it is to be embraced: but let the example of p. 18their graund Sire Iudas ſerue, in whome we ſée all the parts of their pennance, as they deſcribe it; and yet notwithſtanding he was damned. He was ſorie enough, as the effect ſhewed: he had their contrition fully, out of the which he confeſſed his fault, ſaying: I hauehave betrayed innocent blood: and thereunto he made ſatiſfaction, reſtoring the money he had receiued. But yet all was but loſt, he hanged vp himſelfe, his bowels burſt out, and he remained a child of perdition for euer. I would wiſh that this example of Iudas, in whom ye ſee the parts of their penance, contrition, confeſſion, and ſatiſfaction, would moue them to penance, and to deſcribe it a little better, making hope or truſt of Gods frée mercy a piece thereof, or elſe with Iudas they will marre all.

Perchance theſe words, contrition, confeſſion, and ſatiſfaction, were vſed as I hauehave expounded them at the firſt. But in that we ſée ſo much daunger and hurt by vſing them without expoſitions; either let vsus ioyne to p. 19them open expoſitions alwaies, or elſe let vsus not vſe them at all, but ſay as I write, that penance is a hearty ſorrow for our ſinnes, a good hope or truſt of pardon through Chriſt, which is not without an earneſt purpoſe to amend, or a new life. This penance is the thing, whereto all the Scripture calleth vsus. This penance doe I now call you all vntounto: this muſt bée continually in vsus, and not for a Lent ſeaſon, as we hauehave thought: this muſt increaſe dayly more and more in vsus: without this we cannot be ſaued.

Search therefore your hearts all, all ſwearers, blaſphemers, lyers flatterers, lewd, or idle talkers, ieſters, bribers, coueteous perſons, drunkards, gluttons, whoremongers, théeues, murtherers, ſlanderers, idle liuers, negligent in their vocation, &c. All ſuch, and all other as lament not their ſinnes, as hope not in Gods mercy for pardon, and purpoſe not heartily to amend, to leaue their ſwearing, drunkennes, whoredome, couetouſneſſe, idleneſſe, &c. All ſuch I ſay ſhall p. 20not or cannot enter into Gods kingdome, but hel fire is prepared for them, wéeping, and gnaſhing of téeth: wherunto, alas, I feare me, very many will needs goe, in that very many will be as they hauehave bin; let vsus euen to the wearing of our tongue to the ſtumpes, preach and pray neuer ſo much to the contrary, and that euen in the bowels of Ieſus Chriſt: as now I beſéech you all; all, and eueryevery mothers child, to repent and lament your ſinne, to truſt in Gods merciemercy, and to amend your liues.

Now me thinkes, ye are ſomewhat aſtonied: whereby I gather, that preſently you deſire this Repentance, that is: this ſorrow, good hope, and newneſſe of life. The which that you may the rather attaine, and get to your comforts, as I hauehave gone about to be a meane to ſtirre vp in you (by Gods grace) this deſire of Repentance, ſo through the ſame grace of God, will I goe about now to ſhew you, how you may hauehave your deſire in this hehalfe.

p. 21And firſt concerning this part, namely, ſorrow for our ſinnes, and hearty lamenting of the ſame: For this, if you deſire the hauing of it, you muſt beware, that you thinke not that of your ſelues, or of your owne free will, by any meanes you can get it. You may eaſily deceiue your ſelues, and mocke your ſelues, thinking more of your ſelues then is ſéemely. All good things, and not peeces of good things, but all good things, ſaith Saint Iames, Iam. 1.Jas 1come from God the Father of light. If therefore penance be good (as it is good) then the parts of it be good.1. Reg. 2.1 Kgs 2 From God therefore doe they come, and not of our free will. It is the Lord that mortifieth, that bringeth downe, that humbleth, ſaith the Scripture in ſundry places:Ierem. 31.Jer 31 After thou haddeſt ſtricken my thigh (ſaith Ieremie) I was aſhamed Loe he ſaith, After thou haddeſt ſtricken me: and therefore prayeth he, euen in the laſt words almoſt, he writeth, Turne vsus, Lam. 5.Lam 5O Lord, and we ſhall be turned. The which thing Dauid vſed very often.

p. 22Wherfore firſt of all, if thou wouldeſt hauehave part of penance, as for the whole,Acts 22. 2. Tim. 2.Acts 222 Tim 2 becauſe it is Gods gift; ſo for this part go thou vntounto God, and make ſome little praier, as thou canſt, vntounto his mercy for the ſame, in this, or like ſort.

MErciful Father of our Sauiour Ieſus Chriſt, becauſe I hauehave ſinned and done wickedly; yet, through thy goodneſſe, hauehave receiued a deſire of repentance, whereto, this thy long ſufferance doth draw my hard heart: I beſeech thee, for thy mercies ſake in Chriſt, to worke the ſame repentance in me; and by thy Spirit, Power, and Grace, ſo to humble, mortify, and feare my conſcience for my ſinnes to ſaluation, that in thy good time thou maiſt comfort and quicken me againe, thorough Ieſus Chriſt thy deerely beloued Sonne. AMEN.

After this ſort, I ſay, or otherwiſe, as thou thinkeſt good, if thou wilt hauehave this firſt part, Contrition or ſorrow for thy ſins, do thou begge it of God, p. 23through Chriſt. And when thou haſt aſked it, as I hauehave laboured to driue thee from truſting in thy ſelfe; ſo now I goe about to moue thee from flattering of thy ſelfe, from ſluggiſhneſſe, and negligence, to be diligent to vſe theſe meanes following. VntoUnto prayer, which I would thou ſhouldeſt firſt vſe as thou canſt: ſecondly, get thee Gods Law as a glaſſe to toot in: for in it, and by it, cōmeth the true knowledge of ſinne, without which knowledge there can bee no ſorrow. For how can a man ſorrow for his ſinnes, which knoweth not his ſinnes? As when a man is ſicke, the firſt ſteppe to health, is to know his ſickneſſe: euen ſo to ſaluation, the firſt ſteppe, is to know thy damnation due for thy many ſinnes.

The Law of God therefore muſt be gotten, and carefully looked in; we muſt looke in it ſpiritually, and not corporally, or carnally, as the outward word or letter doth declare and vtter: and ſo our Sauiour teacheth vsus in Mathew, expounding the ſixt and p. 24ſeuenth Commandements, not onelyonly after the outward déed, but alſo after the heart, making there the anger of the heart, a kind of murther; luſting after another mans wife, a kinde of adultery.

And this is one of the differences, betwéene Gods Law, and mans law; that of this (mans law I meane) I am not contemnable, ſo long as I obſerue outwardly the ſame. But Gods Law goeth to the roote and to the heart, condemning mee for the inward motion, although outwardly I liue moſt holily. As for example: If I kill no man, though in my heart I hate, mans law condemneth me not: but otherwiſe doth Gods Law. And why? for it ſeeth the root whence the euill doth ſpring. If hatred were taken out of the heart, then loftineſſe in lookes, detraction in tongue, and murther by hand, could neuer enſue. If luſting were out of the heart, curioſity in countenance, wantonneſſe in words, loathſome boldnes in body would not appeare.

p. 25In that therefore this outward euill ſprings out of the inward corruption: ſeeing Gods Law alſo is a law of liberty, as ſayth Saint Iames: Iam. 2. Rom. 7.Jas 2Rom 7and ſpirituall, as ſaith Saint Paul: perfectly and ſpiritually it is to be vnderſtood, if wee will truely come to the knowledge of our ſinnes. For of this inward corruption, reaſon knoweth little or nothing. I had not knowen (ſaith Paul) that luſting (which to reaſon, and to them which are guided only by reaſon, is thought but a trifle:) I had not knowen (ſaith he) this luſting to hauehave been ſinne, if the Law had not ſaid, Non concupiſces, Thou ſhalt not luſt.

To the knowledge therefore of our ſinne (without which wee cannot repent, or be ſorrie for our ſin,) let vsus ſecondly get vsus Gods Law, as a glaſſe to look in: and that not only literally, outwardly, or partly; but alſo ſpiritually, inwardly and throughly. Let vsus conſider the heart, and ſo ſhall wee ſee the foule ſpots wee are ſtayned withall, at leaſt inwardly, whereby p. 26we the rather may be moued to hearty ſorrow and ſighing. For, as S. Auſtine ſayth, it is a glaſſe which feareth no body, but euen looke what a one thou art, ſo it painteth thee out.

In the Lawe, wee ſee it is a foule ſpot, not to louelove the Lord our God, with all (I ſay) our heart, ſoule, power, might and ſtrength, and that continually.

In the Law it is a foule ſpot, not onelyonly to make to our ſelues any grauen Image or fimilitude, to bowe thereto, &c. but alſo, not to frame our ſelues wholly after the Image wherto we are made, not to bowe to it, or worſhip it.

In the Law we ſee that it is a foule ſpot, not onelyonly to take Gods name in vaine, but alſo not earneſtly, heartily, and euen continually to call vponupon his name onelyonly, to giuegive thankes vntounto him onelyonly, to beléeue, to publiſh, and liue in his holy word.

In Gods Law, we ſee it is a foule ſpot to our ſoules, not onelyonly to be an open prophaner of the Sabboth day, p. 27but alſo not to reſt from our owne words and workes, that the Lord might both ſpeak and work in vsus and by vsus; not to heare his holy word, not to communicate his Sacraments, not to giuegive occaſion to others to holineſſe, by our example in godly workes, and reuerent eſteeming of the Miniſtery of his Word.

In Gods Lawe, wee ſee it a foule ſpot to our ſoules, not onelyonly to bee an open diſobeyer of our Parents, Magiſtrates, Maſters, and ſuch as bee in any authority ouer vsus; but alſo not to honour ſuch euen in our hearts, not to giuegive thankes to God for them, not to pray for them, to ayde, to helpe, or reliue them, to beare with their infirmities, &c.

In Gods Law, wee ſée it is a foule ſpot in our ſoules, not onelyonly to bee a manqueller in hatred, malice, proud lookes, brags, back-biting, railing, or bodily ſlaughter: but alſo not to louelove our neighbours; yea, our enemies, euen in our hearts, and to declare the ſame in all our geſtures, words, and works.

p. 28In Gods law, wee ſée ſée it a foule ſpot to our ſoules, not onelyonly to bee a whoremōger in luſting, in our harts, in wanton looking, in vncleane and wanton talking, in actuall doing vnhoneſtly with our neighbours wife, daughter, ſeruant, &c. But alſo not to be chaſte, ſober, temperate in heart, lookes, tongue, apparell, déeds, and to helpe others thereunto accordingly, &c.

In God Law, wee ſee it is a foule ſpot to our ſoules, not onelyonly in heart, to couet, in looke or word to flatter, lye, colour, &c. in deed to take away any thing which pertaineth to another: but alſo in heart, countenance, word and deede, not to keepe, ſaue, and defend that which pertaineth to thy neighbour, as thou wouldeſt thine owne.

In Gods Law, we may ſee it a foule ſpot, not onelyonly to lye and beare falſe witnes againſt any man; but alſo, not to hauehave as great a care ouer thy neighbours name, as ouer thine owne.

Sinne in Gods Law it is we may ſee, and a foule ſpot, not onelyonly to conſent p. 29to euill luſt, or carnall deſires, but euen the very natural or carnal luſts, and deſires themſelues, for ſo I may call them: nature it ſelfe, being now ſo corrupted, are ſinne, and ſelfe-louelove, and many ſuch like. By reaſon wherof, I thinke there is none that looketh well therein, but though he be blameleſſe to the world, & faire to the ſhew; yet certainly, inwardly his face is foule arrayed, and ſo ſhameful, ſaucy, mangy, pocky, and ſcabbed, that hee cannot but be ſorry at the contemplation thereof, and that ſo much more, by how much hee continueth to looke in this glaſſe accordingly.

And thus much concerning the ſecond meane, to the ſtirring vp of ſorrow for our ſinne, that next vntounto praier we ſhould looke in Gods low ſpiritually. The which looking, if we vſe with prayer, as I ſayd, let vsus not doubt, but at the length Gods Spirit wil work, as now to ſuch as beleeue; for to the vnbeleeuers all is in vaine, (their eyes are ſtark blind, they can ſée nothing) to ſuch as beleeue (I ſay) p. 30I truſt ſomething is done euen already. But if neither by prayer, nor by diligent looking into Gods lawe ſpiritually, as yet thy hard vnbeleeuing heart feeleth no ſorrow, nor lamenting for thy ſinne: Thirdly, look vponupon the tagge tyed to Gods Law: for to mans law there is a tag tyed, that is, a penalty, and that no ſmall one, but ſuch a one, as cannot but make vsus to caſt our curriſh tailes between our legges, if wee beleeue it; for all is in vaine, if wee be faithleſſe, not to beleeue before we feele.

This tagge, is Gods Malediction or curſe. Maledictus omnis (ſayth it) qui non permanet in omnibus quae ſeripta ſunt io libro legis, vt faciat eam. Loe, accurſed (ſaith he) is all, no exception, all, ſayth God, which continueth not in all things (for hee that is guilty of one, is guilty of the whole, ſayth S. Iames:) in all things therefore (ſaith the holy Ghoſt) which are written in the booke of the Lawe to doe them. He ſayth not, to heare them, to talke of them, to diſpute of them, but, to do them.

p. 31Who is hee now that doth theſe? Rara Auis, few ſuch Byrds; yea, none at all. For all are gone out of the way, though not outwardly by word or deed, yet inwardly at the leaſt by default, and wanting of that which is required: ſo that a child of one nights age is not pure, but (by reaſon of birth ſinne) in danger of Gods Malediction: then much more wee, which alaſſe, hauehave drunken in iniquity, as it were water, as Iob ſayth: But yet we quake not.

Tell me now, good brother, why do you ſo lightly conſider Gods curſe, that for your ſinnes paſt you are ſo careleſſe, as though you had made a couenant with death and damnation, as the wicked did in Eſays time? what is Gods curſe? At the Popes curſe, with booke, bell, and canlde; O! how trembled we which heard it, although the ſame was not directed vntounto vsus, but vntounto others? For this Gods curſe, which is incomparable, more fell and importable, and is directed to vsus; yea, hanging ouer vsus, all by reaſon of our p. 32ſinnes: alas, how careleſſe are wee? O faithleſſe hard hearts! O Iezabels gheſts, rocked and layd aſleepe in her bed! O wicked wretches, which being come into the depth of ſinne doe contemne the ſame! O ſorrowleſſe ſinners, and ſhameleſſe ſhrinking harlots!

Is not the anger of a King death? and is the anger of the King of all kings, a matter to be ſo lightly regarded as we do regard it, which for our finnes are ſo wretchleſſe, that wee ſlugge and ſleepe it out? As ware melteth away at the heate of the fire (ſayth Dauid) ſo doe the wicked periſh at the face or countenance of the Lord.

If, dearely beloued, his face bee ſo terrible and intolerable for ſinners, and the wicked: what thinke wee his hand is? At the face and appearing of Gods anger, the earth trembleth: but we earth, earth: yea, ſtones, yron, flints, tremble nothing at all. If we will not tremble in hearing, woe vntounto vsus, for then ſhall we bee craſhed in p. 33pieces in feeling. If a Lyon roare, the Beaſts quake: but wee are worſe then beaſts, which quake nothing at the roaring of the Lyon, I meane the Lord of Hoſts. And why? becauſe the curſe of God, hardneſſe of heart, is already fallen vponupon vsus, or elſe we could not but lament and tremble for our ſins: If not for the ſhame and fouleneſſe thereof; yet, at the leaſt, for the malediction and curſe of God, which hangeth ouer vsus for our ſins.

Lord be mercifull vntounto vsus for thy Chriſts ſake, and ſpare vsus in thine anger, remember thy mercy towards vsus Amen.

And thus much for the third thing, to the mooning of vsus to ſorrow for our ſinnes: that is, for the tagge tyed to Gods Law, I meane, for the malediction and curſe of God. But if our hearts be ſo hard, that through theſe, we yet feele no hearty ſorrow for our ſinnes: let vsus fourthly ſet before vsus, examples paſt and preſent, olde and new; thereby the holy Spirit may be effectuall, to worke in his time this p. 32worke of ſorrowing for our ſinne.

Looke vponupon Gods anger for ſinne in Adam and Eue, for eating a peece of an apple. Were not they, the deareſt creatures of God, caſt out of Paradiſe? Were not they ſubiect to mortality, trauaile, labour, &c. Was not the earth accurſed for their ſinnes? Doe not we all, men in labour, women in traueling with childe, and all in death, mortality and miſery, euen in this life féele the ſame? And was God ſo angrie for their ſinne, and he being the ſame God, will he ſay nothing to vsus for ours (alas) more horrible then the eating once, of one piece of an apple?

In the time of Noe and Lot, Gen. 6.Gen 6God deſtroyed the whole world with water; and the Cities of Sodom and Gomorra, Sebiom and Adamah, Gen. 19.Gen 19with fire and brimſtone from heauen for their ſinnes: namely, for their whoredomes, pride, idleneſſe, vnmercifulneſſe to the poore, tyranny, &c. In which wrath of God, euen the very babes, birds, fowles, fiſhes, hearbes, trées, and p. 33graſſe periſhed: and thinke we that nothing will be ſpoken to vsus, much woorſe, and more abominable then they? For all men may ſée, if they will, that y^e whoredomes, pride, vnmercifulneſſe, tyranny, &c. of England, far paſſeth in this age, any age that euer was before. Lots wife looking backe,Gen. 19.Gen 19 was turned into a ſalt ſtone: and will our looking backe againe, yea our turning backe a gaine, to our wickedneſſe, doe vsus no hurt? If we were not already more then blinde Béetles, we would bluſh. Pharao his heart was hardned ſo, that no miracle could conuert him: if ours were any thing ſoft, we would begin to ſob.

Of ſixe hundred thouſand men,Ioſua and Caleb. only but twaine entred into the Land of promiſe, becauſe they had ten times ſinned againſt the Lord, as he himſelf ſaith: and think we,Num. 14.Num 14 that God wil not ſweare in his wrath, that we ſhall neuer enter into his reſt, which hauehave ſinned ſo many tenne times, as we hauehave toes & fingers; yea, haires on our heads and beards (I feare me) and yet wée paſſe not.

p. 36The man that ſware, and he that gathered ſticks on the Sabboth day,Leuit. 24. Num. 15.Lev 24Num 15 were ſtoned to death: but we thinke our ſwearing is no ſinne, our bribing, rioting, yea, whore-hunting on the Sabboth day, pleaſeth God, or elſe we would ſomething amend our manners.

Helias negligence in correcting his ſonnes,1. Reg. 51 Kgs 5 nipped his necke in two: but ours which pamper vp our children like puppets, wil put vsus to no plunge? Helias ſonnes for diſobeying their fathers admonition, brought ouer them Gods vengance: and wil our ſtubbornneſſe doe nothing?

Sauls malice to Dauid, Acabs diſpleaſure againſt Naboth, 3. Reg. 21.22.1 Kgs 21:22brought there bloud to the ground for dogges to eat; yea, their children were hanged vp and ſlaine for this cauſe:4. Reg. 21. 4. Reg. 10. but we continue in malice, enuie and murther, as though we were able to wage warre with the Lord.

Dauids adulterie w^e Bethſhabe, was viſited on the childe borne; on Dauids daughter, defiled by her brother, and p. 37on his children, one ſlaying another, his wiues defiled by his owne ſonne, and himſelfe driuen out of his Realme in his old age; and otherwiſe alſo, although he moſt heartily repented his ſinne: But we are more déere vntounto God then Dauid, which yet was a man after Gods owne heart, or elſe we could not but fromble, and begin to repent.

The rich glutton who inſatiably delighted in gluttony; what did it auaile him? it brought his ſoule to hell, and hauehave we any preheminence that God will doe nothing to vsus.

Achans ſubtill theft prouoked Gods anger againſt all Iſrael: and our ſubtiltie; yea, open extortion, is ſo fine and politike, that we thinke God cannot eſpie it.

Gehezi his couetouſneſſe, brought it not the Leproſie vponupon him, and on all his ſéed? Iudas alſo hanged himſelfe. But the couetouſneſſe of England is of an other cloth and colour: Well, if it were ſo, the ſame Taylor will cut it accordingly.

p. 36Anania and Saphira by lying, linked to them ſudden death: but ours now prolongeth our life the longer, to laſt in eternall death.

The falſe witnes of the two Iudges, againſt Suſanna, lighted on their awne heads, and ſo will ours do at length.

But, what goe I about to auouch ancient examples, where daily experience doth teach? The Sweat the other yeare, the Stormes the Winter following, will vsus to weigh them in the ſame ballances. Men, hanging and killing themſelues, which are (alas) too rife in all places, require vsus to regiſter them in the ſame roules. At the leaſt, in Children, Infants, and ſuch like, which yet cannot vtter ſinne by word or déed; we ſée Gods anger againſt ſin, in puniſhing them by ſickneſſe, death, miſ-hap, or otherwiſe, ſo plainly, that wee cannot but grone again, in that we hauehave poured out theſe ſinnes in word and déede more aboundantly.

And here, with me, a little look on p. 37Gods anger, yet ſo freſh, that we cannot but ſmell it, although we ſloppe our noſes neuer ſo much; I pray God we ſmell it not more freſh hereafter, I meane it forſooth (for I know you looke for it) in our deare late Souereigne Lord, the Kings Maieſty. You all know, he was but a child in yéeres, defiled he was not with notorious offences: Defiled, ſayd I; nay rather, adorned with ſo many good gifts, and wonderful qualities, as neuer Prince was from the beginning of the world. Should I ſpeake of his wiſedome, of his ripeneſſe in iudgement, of his learning, of his godly zeale, heroicall heart, Fatherly care for his Commons, Nurcely ſolicitude for Religion? &c.

Nay, ſo many things are to be ſpoken in commendation of Gods exceeding graces in this Child: that, as Saluſt writeth of Carthage; I had rather ſpeake nothing, then too little, in that too much is too little.

This gift God gaue vntounto vsus Engliſh men, before all nations vnderunder the p. 40Sunne, and that of his exceeding louelove towards vsus. But, alas, alas; for our vnthankfulnes ſake, for our ſins ſake, for our carnality and prophane liuing, Gods anger hath touched, not only the body, b… alſo the mind of our King, by a long ſickneſſe, and at length hath taken him away by death; death, cruell death, fearefull death. O, if Gods iudgement be begun on him, which as he was the chiefeſt, ſo I thinke the holieſt, and godlyeſt in the Realme of England, (alas) what will it be on vsus, whoſe ſinnes hauehave ouergrowen ſo our heads, that they are climed vp to heauen? I pray you (my good brethren) know, that Gods anger towards vsus for our ſins, cannot but be great: yea, too fell, in that we ſée it was ſo great, that our good King could not beare it. What befell Iewry, after the death of Ioſias? Lord ſaue England, and giuegive vsus repentance: my heart will not ſuffer me to tarry longer herein: I hope this will cauſe ſome repentance.

If therefore the prayer for Gods feare, the looking in Gods glaſſe, and p. 41the tag thereto will not burſt open the blockiſh heart, yet hope I, that the repetition of theſe examples; eſpecially of our late King, and this troubleſom time, will moue ſome teares out of thine heart, if thou wilt pray for Gods Spirit accordingly. For who art thou (thinke alwaies with thy ſelfe) that God ſhould ſpare thée, more then them whoſe examples thou haſt heard? What friends haſt thou? Were not of theſe Kings, Prophets, Apoſtles, learned, and come of holy Stockes? I deceiue my ſelfe (thinke thou with thy ſelfe) if I beléeue that God, being the ſame God that he was, will ſpare me; whoſe wickedneſſe is no leſſe, but much more then ſome of theirs. Hee hateth ſinne now as much as euer hee did. The longer he ſpareth, the greater vengeance will fall: the deeper he draweth his Bow, the ſorer will his ſhaft pierce.

But if yet thy heart be ſo hardened, that all this will not moue thee; then ſurely art thou in a very euill eſtate, and remedy now I know none. p. 40What, ſayd I, none? Know I none? Yes, there is one, which is ſureſby, as they ſay, to ſerue, if any thing will ſerue. You looke to know what this is: Forſooth, the Paſſion, and Death, of IESVS CHRIST. You know, the cauſe why CHRIST became man, and ſuffered as hee ſuffered, was the ſinnes of his people, that hee might ſaue them from the ſame.

Conſider the greatneſſe of the ſore, I meane ſin, by the greatneſſe of the Chyrurgion, and the ſalue. Who was the Chyrurgion? no Angel, no Saint, no Archangel, no power, no creature in heauen nor in earth: but onelyonly he, by whom all things were made, all things are ruled alſo; euen Gods own Deareling, and only beloued Son, becomming man.

Oh what a great thing is this, that could not be done by the Angels, Archangels, Potentates, Powers, or all the creatures of God, without his owne Sonne? who of neceſſity muſt come downe from heauen, to take our nature, & become man. Here hauehave ye p. 41the Shyrurgion: great was the cure, that this mighty Lord tooke in hand.

Now, what was the ſalue? Certainly, of an ineſtimable valew, and of many compoſitions: I cannot recite al, but rather muſt leaue it to your hearty conſiberations. Thirty-three yeares was he curing our ſore: Hee ſought it earneſtly, by faſting, watching, praying, &c. The ſame night that he was betrayed, I read how buſie he was about a plaiſter in the Garden, when he lying flat on the ground, praying with teares, and that of bloud not a few, but ſo many as did flow downe on the ground againe; crying on this ſort: Father (ſayth he) if it bee poſſible, let this Cup depart from me. That is, If it be poſſible, that elſe the ſinnes of mankind can be taken away: grant that it may be ſo. Thou heardeſt Moſes crying for the Idolaters: Thou heardeſt Lot for the Zoarites: Samuel, Dauid, and many other for the Iſraelites: And, deere Father, I onelyonly am thine owne Sonne, as thou haſt ſayd, in whom thou art well pleaſed: p. 44wilt thou not heare me? I hauehave by the ſpace of thirty-three yeares, done alwaies thy Will: I hauehave ſo humbled my ſelfe, that I would become an abiect amongſt men, to obey thee. Therfore (deere Father) if it be poſſible, grant my requeſt, ſaue mankind, now without any further labour, ſalues, or plaſters. But yet (ſayth he) not as I will, but as thou wilt.

But Syr, what heard he? Though he ſweat bloud and water, in making his plaiſter for our ſore of ſinne, yet it framed not. Twice he cryed without comfort; yea, though to comfort him God ſent an Angell, wee know, that yet this plaiſter was not allowed for ſufficient, vntill hereunto, Chriſt Ieſus was betrayed, forſaken of all his Diſciples, forſworne of his dearely beloued, bound like a Thiefe, belyed on, buffeted, whipped, ſcourged, crowned with thorns, crucified, racked, nailed, hanged vp betweene two theeues, curſed and railed vponupon, mocked in miſery, and had giuen vp the gho…t: then bowed downe the head of p. 45Chriſt, that is, God the Father which is the head of Chriſt: then allowed he the plaiſter, to bee ſufficient and good for the healing of our ſore, which is ſinne. Now would God abide our breath, becauſe the ſtinke, that is; damnation or guiltineſſe, was taken away, by the ſweet ſauor of the breath of this LAMBE, thus offered once, for all.

So that here, dearely beloued, we as in a glaſſe may ſee, to the bruſing of our blockiſh hard hearts. Gods great iudgement and anger againſt ſin.Gen. 6. Gen. 19.Gen 6Gen 19 The Lord of lords, the King of kings, the brightneſſe of Gods glory, the Son of God, the Deareling of his Father, in whom he is well pleaſed; hangeth between two theeues, crying for thes & me, and for vsus all: My God, my God, why haſt thou forſaken mee?

Oh hard hearts that we hauehave, who delight in ſin. Look on this, ſee the very hart of Chriſt pierced with a ſpeare, wherein thou maiſt ſee, & reade Gods anger for ſin. Woe to thy hard heart that pierced it.

p. 44And thus much for the firſt part of Repentance, I meane, for the meanes of working contrition. Firſt, vſe prayer: then looke on Gods Lawe: thirdly,Gen. 19.Gen 19 ſee his curſe: fourthly, ſet examples of his anger before thee: and laſt of all, ſet before thee: the precious death of our Lord and Sauiour Ieſus Chriſt.

From this and prayer ceaſe not, til thou feele ſome hearty ſorrow for thy ſinne. The which when thou feeleſt, then labour for the other part, that is, faith, on this ſort.

As firſt, in Contrition, I willed thee not to truſt to thy free will, for the attaining of it: ſo doe I will thee in this. Faith is ſo farre from the reach of mans free-will, that to reaſon it is plaine fooliſhneſſe. Therefore, thou muſt firſt goe to God, whoſe gift it is: thou muſt, I ſay, get thee to the Father of mercy, whoſe worke it is, that as he hath brought thee down by Contrition, and humbled thee, ſo hee would giuegive thee faith, raiſe ſhee vp, and exalt thee.

p. 45On this manner therefore, with the Apoſtles, and the poore man in the Goſpell that cryed: Lord encreaſe our faith: Lord helpe my vnbeliefe, pray thou and ſay: O mercifull God and deare Father, of our Lord and Sauiour Ieſus Chriſt; in whom, as thou art well pleaſed, ſo haſt thou commanded vsus to heare him, foraſmuch as he often biddeth vsus to aſke of thee,2. Tim. 2.2 Tim 2 and therto promiſeth that thou wilt heare vsus, and grant vsus that which in his name we ſhall aſke of thee: loe, gracious Father, I am bold to begge of thy mercy, through thy Sonne IESVS CHRIST, one ſparkle of true faith and certaine perſwaſion of thy goodneſſe and louelove towards me in Chriſt, wherethrough, I being aſſured of the pardon of all my ſinnes, by the mercies of Chriſt thy Son, may be thankfull to thee, louelove thee, and ſerue thee in holineſſe and righteouſneſſe all the dayes of my life.

On this ſort, I ſay, or otherwiſe, as God ſhall moue thee, pray thou firſt of al, and look for thy requeſt at Gods p. 44duplicate page p. 45duplicate page p. 48hand, without any doubting, though forth-with thou féeleſt not the ſame: for oftentimes we hauehave things of GOD giuen vsus, long before we féele them as we would doe. Now vntounto this prayer, vſe thou theſe meanes following.

After prayer for faith, which I would ſhould be firſt; ſecondly, becauſe the ſame ſpringeth out of the hearing, no of Maſſes, Mattins, Cannons, Councels, Doctours, Decrées, but out of the hearing of Gods word, get thée Gods word: but, not that part which ſerueth ſpecially to Contrition; that is, the Law: but the other part, which ſerueth ſpecially to conſolation and certaine perſwaſions of Gods louelove towards thée, that is, the Goſpell or publication of Gods merciemercy in Chriſt, I meane the free promiſes.

But here thou muſt know, that there are two kinds of promiſes: one, which is properly of the Lawe, another of the Goſpell. In the promiſes of the Law, we may indeed behold p. 49Gods merciemercy, but ſo, that it hangeth vponupon the condition of our worthineſſe, as, if thou louelove the Lord with all thy heart, &c. thou ſhalt finde mercy. This kinde of promiſe, though it declare vntounto vsus Gods louelove, which promiſeth where he néedeth not: yet vntounto him that féeleth not Chriſt, which is the end of the Law, they are ſo farre frnm comforting, that vtterly with the Law they bring man to great deſpaire: ſo greatly we are corrupt, for none ſo loueth God as he ought to doe. From theſe therfore get thee to the other promiſes of the Goſpell, in which we may ſee ſuch plenty and franke liberality of Gods goodnes, that we cannot but be much comforted though we hauehave very deeply ſinned. For theſe promiſes of the Goſpell doe not hang on the condition of our worthineſſe, as the promiſes of the Law do: but they depend and hang on Gods truth, that as God is true, ſo they cannot but be performed to al them which lay hold on them by faith; I had almoſt ſaid, which caſt them not away by vnbeliefe.

p. 50Marke in them therefore two things; namely, that as well they are free promiſes, without any condition of our worthineſſe: as alſo, that they are vniuerſall offered to all, all (I ſay) which are not ſo ſtubborne, as to kéepe ſtill their hands, whereby they ſhould receiue this almes in their boſoms, by vnbeliefe. As concerning Infants and children, you know I now ſpeak not; but concerning ſuch as be of years of diſcretion. And now you looke that I ſhould giuegive you a taſte of theſe promiſes, which are both frée and vniuerſall: except none but ſuch as except themſelues. Well, you ſhall hauehave one or two for a ſay.

In the 3. of Iohn ſaith our Sauiour: So God the Father loued the world, that he would giuegive his Dearling, his own only Sonne, that al that beleeue in him ſhould not periſh, but hauehave euerlaſting life. Loe, ſir, he ſaith not, that ſome might hauehave life: but all, ſaith he. And what all? All that louelove him with all their hearts? all that hauehave liued a godly life? Nay, all that beléeue in him p. 51Althogh thou haſt liued a moſt wicked and horible life: if now thou beleeue in him, thou ſhalt be ſaued. Is not this ſweet grace?

Againe, ſaith Chriſt: Come vntounto me, all yee that labour and are laden, and I will refreſh you. Let vsus a litle looke one this letter: Come vntounto me: Who ſhould come? Lords, Prieſts, Holy men, Monkes, Friers? Yea, Coblers, tinkers, whores, theeues, murtherers alſo, if they lament their ſinnes. Come vntounto me (ſaith he) all ye that labour and are laden; that is, which are afrayd of your ſinnes. And what wilt thou do, Lord? And I will refreſh you (ſaith he.)

Oh what a thing is this: And I will refreſh you? Wot you who ſpake this? He that neuer told lye: He is the truth, there was neuer guile found in his mouth: and now wil he be vntrue to thee (good brother) which art ſorie for thy grieuous ſinnes? No forſooth: heauen and earth ſhal paſſe and periſh, but his word ſhall neuer fayle.

Saint Paul ſaith, God would hauehave p. 52all men ſaued: Loe, he excepteth none. And to Titus: The grace of God bringeth ſaluation to all men. As from Adam, all hauehave recieued ſin to damnation: ſo by Chriſt, all hauehave grace offered to ſaluation, if they reiect not y^e ſame. I ſpeak not now of Infants, I ſay: nor I neede not enter into the matter of Predeſtination. In preaching of repentance, I would gather where I could with Chriſt.

As ſurely as I liue, (ſayth God) I wil not the death of a ſinner. Art thou a ſinner? Yea: Loe, God ſweareth, he will not thy death. How canſt thou now periſh? Conſider with thy ſelfe, what profit thou ſhouldſt hauehave, to beleeue this to be true to others, if not, to thy ſelfe alſo: Sathan doth ſo. Rather conſider with Peter, that the promiſe of ſaluation pertaineth not only to them which are nie; that is, to ſuch as are fallen a little: but alſo to all, to whom the Lord hath called, bee they neuer ſo farre off.

Loe, now by mee, the Lord calleth thee, thou man, thou woman, that art p. 53very farre off. The promiſe therefore pertaineth to thee: needs muſt thou be ſaued, except thou with Sathan ſay, God is falſe: And if thou do ſo, God is faithful, & cannot deny himſelfe: as thou ſhalt feele by his plagues in hell, for ſo diſhonouring God, to think that he is not true. Will he be found falſe now? The matter hangeth not on thy worthineſſe, but it hangeth on Gods truth. Clap hold on it, and I warrant thee, CHRIST is the propitiation for our ſins; yea for the ſins of the whole world: beleeue this, man: I know thou beleeueſt it: ſay therefore in thy heart ſtill: Domine audage mihi fidem: Lord encreaſe my faith: Lord help my vnbeliefe. Bleſſed are they which ſee not (by reaſon) this but yet beleeue: Beloued, wee muſt hope aboue hope, as Abraham did.

And thus much for a taſte of the promiſes, which are eueryevery where, not only in the new Teſtament, but alſo in the Old. Reade the laſt end of Leuiticus 26. The Prophet Eſay 30. Where he ſaith: God tarrieth looking p. 54for thee to ſhew thee mercy. Alſo the 40. and ſo forth to the 60. Reade alſo 2. Kings 24. Pſal. 33. Ioel 2. &c.

Howbeit, if all this will not ſerue, if yet thou féeleſt no faith, no certaine perſwaſion of Gods louelove: then prepare thy ſelfe vntounto praier, and diligent conſidering of the frée and vniuerſall promiſes of the Goſpell: Thirdly, ſet before thée thoſe bleſſings which heretofore, and at that preſent, God hath giuen thée. Conſider, how hee hath made thée a man or a woman, which might hauehave made thée a Toade, or a Dog. And why did he this? Verily, becauſe he loued thée: And thinkeſt thou, if hee loued thée when thou waſt not, to make thée ſuch a one, as he moſt graciouſly hath: will he not now louelove thee, being his handy worke? Doth he hate any thing that he made? Is there vnableneſſe with him? Doth he louelove for a day, and ſo farewell? No, beloued, God loueth to the end, his mercy endureth for euer. Say therfore with Iob. Operi manuum tuarum, porrige dexteram, that is: To the worke of thy p. 55hands, put thy helping hand.

Againe, hath hee not made thee a Chriſtian man or woman, where if he would, hee might hauehave made thee a Turke or Pagan? This thou know'ſt he did of louelove. And dooſt thou thinke his louelove is leſſened, if thou lament thy ſin? Is his hand ſhortned for helping thee? Can a woman forget the child of her wombe? and though ſhe ſhould, yet will not I forget thee, ſaith the Lord. Hee hath giuen thee limbes, to ſee, heare, go, &c. He hath giuen thee wit, reaſon, diſcretion, &c. Hee hath long ſpared thee, and born with thee, when thou neuer purpoſedſt to repent: and now thou repenting, will he not giuegive thee mercy? Wherfore doth he grant thee to liue at this preſent, to heare him to ſpeake this, and mee to ſpeake this but of louelove to vsus all? Oh, therefore let vsus pray him, that he would add to this, that wee might beleeue theſe louelove tokens, that he loueth vsus, and indeed he will do it. Lord open our eies in thy gifts, to ſee thy gracious goodneſſe. Amen.

p. 56But to tarry in this I will not. Let eueryevery man conſider Gods benefites, paſt and preſent, publike and priuate, ſpirituall and corporall, to the confirming of his faith, concerning the promiſes of the Goſpel, for the pardon of his ſinnes.

I will now go about to ſhew you a fourth meane to confirme your faith in this, euen by examples. Of theſe there are in the Scriptures very many; as alſo daily experience doth diuerſly teach the ſame, if we were diligent to obſerue things accordingly: wherfore, I will be more briefe herein hauing reſpect to time, which ſtealeth faſt away.

Adam in Paradiſe tranſgreſſed grieuouſly, as the painefull puniſhment, which we all as yet féele, prooueth, if nothing elſe. Though by reaſon of his ſin, he diſpleaſed God ſore, and ran away frō God, (for he would hauehave hid himſelfe; yea, he would hauehave made God the cauſer of his ſin, in that he gaue him ſuch a Mate, ſo far was he from aſking mercy): yet all this p. 57notwithſtanding, GOD turned his fierce wrath, neither vponupon him nor Eue, which alſo required not mercy; but vponupon the Serpent Sathan: promiſing vntounto them a ſéed, Ieſus Chriſt; by whom, they at the length ſhould be deliuered. In token whereof, though they were caſt out of Paradiſe for their nurture, to ſerue in ſorrow, which would not ſerue in ioy; yet hée made them apparell to couer their nakednes: a viſible Sacrament, and token of his inuiſible louelove and grace, concerning their ſoules. If God was ſo mercifull to Adam, which ſo ſore brake his commandement, and rather blamed God then aſked mercy: thinkeſt thou, O man, that he will not bee mercifull to thée, which blameſt thy ſelfe, and deſireſt pardon?

To Cain hee offered mercy, if hee would hauehave aſked it. What haſt thou done, ſaith God? The voice of thy brothers bloud, cryeth vntounto me out of the earth. O merciful Lord (ſhould Cain hauehave ſayd) I confeſſe it: But alas, he did not ſo, and therefore, ſaid God: p. 58Now, that is, In that thou deſireſt not mercy: Now: I ſay, be thou accurſed, &c. Loe, to the reprobate he offered mercy, and will he deny it thee, which art his child?

Noah, did he not ſin and was drunk? Good Lot alſo, both in Sodome diſſembled a little with the Angels, prolonging the time: and out of Sodome, he fel very foule: as did Iudas, and the Patriarks againſt Ioſeph; but yet I ween they found mercy. Moſes, Myriam, Aaron, though they ſtumbled a little, yet receiued they mercy: yea, the people in the wildernes often ſinned and diſpleaſed God, ſo that he was purpoſed to hauehave deſtroyed them. Let me alone (ſaith he to Moſes) that I may deſtroy them. But Moſes did not let him alone, for he prayed ſtill for them, and therfore God ſpared them. If the people were ſpared, through Moſes prayer, they not praying with him, but rather worſhipping their golden Calfe, eating, drinking, and making iolly good cheere: Beloued, why ſhouldeſt thou doubt whether GOD will bee p. 59mercifull to thee? hauing, as indeede thou haſt, one much better then Moſes to pray for thee, and with thee; euen Ieſus Chriſt, who ſitteth on the right hand of his Father, and prayeth for vsus, being no leſſe faithfull in his fathers houſe, the Church, then Moſes was in the Synagogue. Dauid, that good King, had a foule foile, when hee committed whoredom with his faithfull ſeruants wife, Bethſheba: wherunto he added alſo a miſchieuous murther, cauſing her huſband, his moſt faithfull Souldier Vria to bee ſlaine, with an honeſt company of his moſt valiant men of warre, and that with the ſword of the vncircumciſed.

In this ſinne, though a great while he lay aſleep (as many do now a dayes, God giuegive them good waking) thinking, that by the Sacrifices he offered, all was well, God was content: yet at length, when the Prophet, by a Parable, opened the offence, and brought Dauid in remembrance of his owne ſin, & in ſuch ſort, that he gaue iudgement againſt himſelfe: then quaked p. 60he, his Sacrifices had no more taken away his ſinnes, then our Sir Iohns Trentals, and wagging of his fingers ouer the heads of ſuch as lye aſleep in their ſinnes (out of the which when they are awaked, they will ſee, that it is neither Maſſe nor Mattins, bleſſing nor curſing will ſerue) then, I ſay, he cryed out, ſaying: Peccaui Domine: I hauehave ſinned, ſayth hee, againſt my Lord and good God, which hath done ſo much for me. I cauſed indeed Vriah to be killed, I hauehave ſinned, I hauehave ſinned. What ſhall I do? I hauehave ſinned, and am worthy of eternall damnation. But what ſayth God, by his Prophet: Dominus (ſayth he) tranſtulit peccatum tuū, non morieris: The Lord hath taken away thy ſinnes, thou ſhalt not dye. Oh good God, hee ſayd, but Peccaui, I hauehave ſinned: but yet frō his heart, and not from the lips only, as Pharaoh & Saul did, and incontinently he heareth: Thou ſhalt not dye, the Lord hath taken away thy ſinnes: Or rather, hath layd them vponupon an other; yea, tranſlated them vponupon the backe of p. 61his Sonne Ieſus Chriſt, who bare them, and not onelyonly them, but thine and mine alſo, if that we will now cry but from our hearts, Peccauimus: We hauehave ſinned, good Lord, we hauehave done wickedly; enter not into iudgement with vsus, but be merciful vntounto vsus after thy great merciemercy, and according to the multitude of thy compaſſions, do away our iniquities, &c. For indeede, God is not the God of Dauid onelyonly: Idem Deus omnium, Hee is the God of all: So that, Quicunque inuocauerit nomen Domini, ſalus erit. He or ſhee, whoſoeuer they bee that call vponupon the name of the Lord, ſhall be ſaued. In confirmation whereof, this Hiſtory is written, as are alſo the other wich I hauehave recited, and many mo which I might recite. As of Manaſſes the wicked King, which ſlew Eſay the Prophet, and wrought very much wickedneſſe; yet the Lord ſhewed mercy vponupon him being in priſon, as his Prayer doth teach vsus. Nebuchadnezzar, though for a time he bare Gods anger, yet at the length he found mercy.

p. 62The City of Niniuie alſo found fauour with God, as did many other, which for breuity I will omit, and wil bring forth one or two out of the new Teſtament, that we may ſee God to be the ſame God in the new Teſtament, that he was in the old.

I might tell you of many, if I ſhould ſpeak of the Lunatike, ſuch as were poſſeſſed with Diuels, Lame, Blind, Dumbe, Deafe, Lepers, &c. But time wil not ſuffer me; therfore, one or two ſhall ſerue. Mary Magdalen had ſeuen diuels, but yet they were caſt out of her: and of all others, ſhee was the firſt that Chriſt appeared vntounto, after his reſurrection. Thomas would not beleeue Chriſts reſurrection, though many told him, which had ſeene and felt him: by reaſon wherof, a man might hauehave thought that his ſinnes would hauehave caſt him away. Except I ſhould ſee and feele (ſaith hee) I will not beleeue. Ah wilfull Thomas: I wil not, ſaith he. But Chriſt appeared vntounto him, and would not leeſe him, neither will he thee, beloued, if p. 63with Thomas, thou wilt keep company with the Diſciples, as Thomas did. Peters fall was vgly, he accurſed himſelfe, if euer he knew Chriſt, and that for feare of a Mayden, and this not once, but three ſeueral times, and that in the hearing of Chriſt his Maſter: but yet the third time Chriſt looked backe, and caſt on him his eye of grace, ſo that hee went out and wept bitterly. And after Chriſts reſurrection, not only did the Angels will the woman to tell Peter, that Chriſt was riſen, but Chriſt himſelfe appeared vntounto him ſeuerally: ſuch a good Lord is he.

The Thief hanging on the Croſſe, ſayd but this: Lord, when thou commeſt into thy Kingdome, remember me: And what anſwere had he? This day (ſayth Chriſt) thou ſhalt be with me in Paradiſe. What a comfort is this, in that he is now the ſame Chriſt to thee and me, and to vsus all, if wee will runne vntounto him? for hee is the ſame Chriſt to day and to morrow, vntill he come to iudgement. Then p. 62duplicate page p. 63duplicate page p. 64indeed, he will be inexorable: but now is he more ready to giuegive then to aſke. If thou crie, he heareth thee, yea before thou crie.

Crie therefore,Eſai. 31. Mat. 7.Isa 31Matt 7 be bold, man, he is not partiall. Call, ſaith he, and I wil heare thée: Aſke, and thou ſhalt hauehave: Séeke, and thou ſhalt finde though not at the firſt, yet at the length. If he tarie a while, it is but to try thée. Nam veniens veniet, Heb. 10.Heb 10& non tardabit: Hee is comming, and will not be long.

Thus hauehave you foure meanes, which you muſt vſe to the attayning of faith, or certaine perſwaſion of Gods mercy towards you, which is the ſecond part of penance; namely, prayer, the free and vniuerſall promiſes of Gods graces, the recordation of the benefits of God, paſt and preſent, the examples of Gods merciemercy. Which although they might ſuffice, yet will I put one more to them, which all onelyonly of it ſelfe, is full ſufficient: I meane, the death of the Son of God, Ieſus Chriſt: which if thou ſet before the eys of thy minde, it will confirm thy aſſurance: for it is p. 65the great Seale of England, as they ſay; yea, of all the world, for the confirmation of al Patents and perpetuities of the euerlaſting life, whereunto we are all called.

If I thought theſe, which I hauehave before recited, were not ſufficient to confirme your faith of Gods louelove towards ſuch as do repent, I would tarie longer herein. But becauſe I hauehave béene both long, and alſo I truſt, you hauehave ſome exerciſe of concience in this daily (or els you are to bſame) I wil but touch and goe, Conſider with your ſelues what we are miſers, wretches, and enimies to God. Conſider what God is, euen he, which hath all power, maieſtie, might glory, riches &c. perfectly of himſelfe, and needeth nothing, but hath all things. Conſider what Chriſt is: concerning his Godhead, coequal with his Father, euen he by whom all things were made; he, I ſay, by whome all things are ruled and gouerned: Concerning his Manhood, the onelyonly Dearling of his Father, in whome is all his ioy. p. 66Now Sir, what a louelove is this? that this God which néedeth nothing, would giuegive wholy his owne ſelfe to thée, his enemy, wreaking his wrath vpō himſelf, in this his Son: as a man may ſay, to ſpare thee, to ſaue thée, to win thée, to buye thee, to hauehave thee, to enioy thee for euer. Becauſe thy ſin hath ſeperated thee from him, to the end thou mighteſt come eftſoones into his company again, & therin remain; hee himſelfe became, as a man would ſay, a ſinner: or rather ſinne it ſelfe, euen a malediction or curſe: that wee ſinners, wee accurſed by our ſinne, might by his oblation or ſuffering for our ſinnes, by his curſe, be deliuered from ſinne and from malediction. For by ſinne, he deſtroyed ſinne, killing Death, Sathan, and Sinne, by their owne weapons; and that for thee and mee (man) if wee caſt it not away bp vnbeleefe. Oh wonderfull louelove of God. Who euer heard of ſuch a louelove? the Father of Heauen for vsus his enemies, to giuegive his owne dearely beloued Sonne, Ieſus Chriſt, and p. 67that not onelyonly to be our Brother, to dwell among vsus: but alſo, to the death of the Croſſe for vsus? Oh wonderfull louelove of Chriſt to vsus all, that was content and willing to worke this deede for vsus. Was there any louelove like to this louelove?

God indeede hath commanded his charitie and louelove to vsus herein, that when wee were very enemies vntounto him, he would giuegive his owne Sonne for vsus. That wee being men, might become, as you would ſay, Gods; God would become man. That we being mortall, might become immortall, the immortall God would become mortall man. That we earthly weretches might be Citizens of Heauen, the Lord of Heauen would become as a man would ſay, earthly. That we being accurſed, might be bleſſed, God would be accurſed. That we, by our father Adam, being broght out of Paradiſe, into the puddle of al pain, might be redeemed, and brought into Paradiſe againe, God would be our Father and an Adam, thereunto.

p. 68That wée hauing nothing, might hauehave al things; God hauing al things, would hauehave nothing. That we being vaſſailes, and ſlaues to all, euen to Sathan the Fiend, might be Lords of all, and of Sathan: the Lord of all would become a vaſſaile, and a ſlaue to vsus all, and in danger of Sathan. Oh louelove incomprehenſible. Who can otherwiſe thinke now, but if the gracious good Lord diſdained not to giuegive his owne Sonne, his owne hearts ioy for vsus his very enemies, before wée thought to begge any ſuch thing at his hands; yea, before we were? who, I ſay, can thinke otherwiſe, but that with him, hee will giuegive vsus all good things? If when we hated him, and fled away from him, hee ſent his Son to ſéek vsus: who can thinke otherwiſe, then that now we louing him, and lamenting, becauſe wee louelove him no more, but that he wil foreuer louelove vsus? Hee that giueth the more to his enemies, will not he giuegive the leſſe to his friends? God hath giuen his owne Sonne, then which nothing is greater; p. 69euen to vsus his enemies: and wée now being become his friends, wil ne deny vsus faith and pardon of our ſins? which though they be great, yet in compariſon they are nothing at all. Chriſt Ieſus would giuegive his owne ſelfe for vsus, when we willed if not: and will he now deny vsus faith, if wee will it? This will is his earneſt, that he hath giuen vsus truly to looke indeed, for the thing willed. And looke thou for it in deed: for as he hath giuen thée to will, ſo will he giuegive thee to doe.

Ieſus Chriſt gaue his life for our euils, and by his death hee deliuered vsus. O then, in that hee liueth now, and cannot dye, will hee forſake vsus? his heart bloud was not too deare for vsus, when we aſked it not: what can then be now too deare for vsus, aſking it? Is he a changeling? Is he mutable as man is? Can he repent him of his gifts? Did he not foreſée our falls? Payd not he therefore the price? Becauſe hee ſawe wee ſhould fall ſore, therefore would he ſuffer ſore. Yea, if his ſuffering had not béene enough, p. 70he would yet once more come againe. God the Father, I am ſure, if the death of his Sonne incarnate, would not ſerue, would himſelfe and the holy Ghoſt alſo become incarnate, and dye for vsus.

This death of Chriſt therefore look on, as the very pledge of Gods louelove towards thee, whoſoeuer thou art, how déep ſoeuer thou haſt ſinned. Sée, Gods hands are nayled, they cannot ſtrike thee: his féete alſo, hée cannot run from thée: his armes are wide open to embrace thee: his head hangs downe to kiſſe thée: his very heart is open, ſo that therin look; nay euen ſpy, and thou ſhalt ſée nothing therein, but louelove, louelove, louelove, louelove to thee: hide thee therefore, lay thy head there with the Euangeliſt.

This is the clift of the Rock, wherin Helias ſtood. This is for all aking heads a pillow of downe.

Anoint thy head with this oyle, let this oyntment enbalme thy head, and waſh thy face.

Tarry thou on this firme Rocke, p. 71and Ile warrant thee. Say with Paul, What can ſeparate me from the louelove of God? Can death, can pouertie, can ſickneſſe, hunger, or any miſery, perſwade thee now that God loueth thee not? Nay, nothing can ſeparate thee from the louelove, wherwith God hath loued thee in CHRIST IESVS: whom he loueth, he loueth to the end. So that now where abundance of ſin hath bin in thee, the more is the aboundance of grace. But to what end? Certainly, that as ſinne hath reigned to death, as thou ſeeſt, to the killing of Gods Son: ſo now Grace muſt reigne to Life, to the honouring of Gods Son, who is now aliue, and cannot dye any more.

So that they which by faith feele this, cannot any more dye to God, but to ſin whereto they are dead and buried with CHRIST.

As Chriſt therefore liueth, ſo doe they, and that to God, to righteouſneſſe and holineſſe. The life which they liue, is, In fide Filij Dei: In the faith of the Sonne of God. Whereby you ſee that now I am ſlipt into that, p. 72which I made the third part of penance: namely, newneſſe of life, which I could not ſo hauehave done, if that it were a part of it ſelfe indeed, as it is an effect or fruit of the ſecond part; that is, of faith, or truſt in Gods mercy. For he that beléeueth, that is, is certainely perſwaded, ſin to be ſuch a thing, that is the cauſe of all miſerie, and of it ſelfe ſo greatly angreth God, that in heauen nor in earth, nothing could appeaſe his wrath; ſaue alonely the death and precious bloud-ſhedding of the Sonne of God, in whom is all the delight and pleaſure of the Father: hee, I ſay, that is perſwaded thus of his ſin; the ſame cannot but in heart abhorre and quake, to doe or ſay; yea, to thinke any thing willingly, which Gods Lawe teacheth him to be ſinne.

Againe, he that beleeueth, that is, is certainly perſwaded, Gods louelove to be ſo much towards him, that where through ſinne he was loſt, and made a fire brand of hell; the eternall Father of mercy, which is the omni ſufficient p. 73God, and néedeth nothing to vsus, or of any thing that we can do, to deliuer vsus out of hell, and to bring vsus into heauen; did ſend euen his owne moſt deer Sonne out of his boſome, out of heauen into hell (as a man would ſay) to bring vsus, as I ſayd, from thence into his own boſome and mercy, we being his very enemies: hee I ſay, that is thus perſwaded of Gods louelove toward him, and of the price of his redemption, by the deare bloud of the Lamb immaculate, IESVS CHRIST, the ſame man cannot but louelove God again; and of louelove doe that, and heartily deſire to doe better, the which might pleaſe God.

Thinke you, that ſuch a one, knowing theſe things by faith, wil willingly inſiſt & wallow in his wilfull luſts, pleaſures, and fantaſies? Will ſuch a one, as knoweth by faith, Chriſt Ieſus to hauehave giuen his bloud to waſh him from his ſins, play the Sow to nuzle in his puddle of filthy ſin and vice againe? Nay, rather then hee will bee defiled againe by his wilfull p. 74ſinning, he will waſh often the feet of his affections, watching ouer the vice ſtil ſticking in him; which as a ſpring, continually ſendeth out poiſon enogh, to drowne and defile him, if the ſweet water of CHRISTS paſſion in Gods ſight, did not waſh it, and his bloud ſatiſfie the rigor of Gods iuſtice due for the ſame.

This bloud of Chriſt ſhed for our ſinnes, is ſo deare in the ſight of him that beleeueth, that he will abhorre in his heart, to ſtamp it, and tread it vnderunder his feet. He knoweth now, by his beliefe, that it is too much, that hitherto he hath ſet too little by it, and is aſhamed thereof. Therefore for the reſidue of his life, he purpoſeth to take better heed to himſelfe, then before he did. Becauſe he ſeeth by his faith, the grieuouſnes of Gods anger, the foulneſſe of ſinne, the greatneſſe of Gods mercy, and of Chriſts louelove towards him, hee will now bee heedy to pray vntounto God to giuegive him his grace accordingly; that as with his eyes, and tongue, hands, & feet, &c. hee hath diſpleaſed p. 75God, doing his own wil: euen ſo now with the ſame eyes, tong, &c. he may diſpleaſe his owne ſelfe, and doe Gods will: Willingly, will hee not doe that which might renew the death of the Son of God. He knoweth he hath too much ſinne, vnwillingly in him, ſo that thereto he will not adde willing offences.

This willing & witting, offending and ſinning, whoſoeuer doth flatter himſelfe therein; doth euidently demonſtrate and ſhew, that he neuer yet indeed, taſted of Chriſt truly. He was neuer truely perſwaded, or beleeued, how foul a thing ſin is, how grieuous a thing Gods anger is, how ioyfull and precious a thing, Gods merciemercy in Chriſt is, how exceeding broad, wide, high and deep Chriſts louelove is: Perchance he can talk and preach of faith, but yet truly in part he neuer felt it.

For if he did once feel this rauiſhing Conſolation indeed, then would he be ſo far from continuing in ſin, willingly and wittingly, that wholly & heartily hee would giuegive ouer himſelfe to p. 74duplicate page p. 75duplicate page p. 76that which is contrary, I meane, to a new life, renewing his youth, euen as the Eagle doth.

For as we, being in the ſeruitude of ſin, demonſtrate our ſeruice, by giuing ouer our members to the obeying of ſin, from iniquity to iniquity: euen ſo, we being made free from ſin, by faith in Ieſus Chriſt, and endued with Gods Spirit, a Spirit of liberty, muſt needes demonſtrate this freedome and libertie, by giuing ouer our members to the obedience of the Spirit: by the which we are lead and guided from vertue to vertue, and all kind of holineſſe. As the vnbeleeuers declare their vnbelief, by the working of the euill ſpirit in them, outwardly the fruits of the fleſh: euen ſo the beleeuers declare their faith, by the working of Gods Spirit in thē outwardly the fruits of the ſpirit. For as the Diuell is not dead in thoſe which are his, but worketh ſtill to their damnation: ſo is not God dead in them which be his, but worketh ſtill to their ſaluation. The which working is not p. 77the cauſe of the one or the other being in any; but onelyonly a demonſtration, a ſigne, a fruit of the ſame: As the Apple is not the cauſe of the Apple tree, out a fruit of it.

Thus then you ſee briefly, that newneſſe of life, is not in deed a part of penance, but a fruit of it, a demonſtration of the iuſtifying faith, a ſigne of Gods good Spirit poſſeſſing the heart of the penitent: as the old life is a fruit of impenitency, a demonſtration of a lip-faith, or vnbeliefe, a ſigne of Sathans ſpirit, poſſeſſing the heart of the impenitent, which al thoſe be, that be not penitent.

For meane I know none: He that is not penitent, the ſame is impenitent: he that is not gouerned by Gods Spirit, the ſame is gouerned by Sathans ſpirit. For all that be Chriſtians are gouerned with the Spirit of Chriſt, which ſpirit hath his fruites. All other that be not Chriſts, are the Diuels. He that gathereth not with Chriſt, ſcattereth abroad.

Therefore, my dearely beloued, p. 78I beſeech you to conſider this, and deceiue not your ſelues. If you bee not Chriſts, then pertain you to the diuel: of which things the fruits of the fleſh doth aſſure you, as whoredome, adultery, vncleanneſſe, wantonneſſe, Idolatry, witchcraft, enuy, ſtrife, contention, wrath, ſedition, murther, drunkenneſſe, gluttony, blaſphemy, ſlothfulneſſe, idleneſſe, vaine talking, ſlandering, &c. If ſuch like fruite as theſe grow out of the trees of your hearts; ſurely, ſurely, the Diuell is at Inne with you, you are his birds: whom when he hath well fed, he will broach you, and eat you, chaw you and champ you, world without end, in eternall woe and miſery. But I am otherwiſe perſwaded of you all. I truſt you bee all CHRIST IESVS his people, and his children; yea, and his brethren by faith.

As ye ſee your ſins in Gods Law, and tremble, and ſigh, ſorrow and ſob for the ſame: euen ſo you ſee his great mercies in his Goſpell and free promiſes, & therfore are glad, merry and p. 79ioyfull, for that you are accepted into Gods fauour, hauehave your ſins pardoned, and are endued with the good ſpirit of God, euen the Seale and ſigne, MANVEL of your election in Chriſt Ieſus, euen before the beginning of the World.

The which Spirit, for that hee is the Spirit of life, giuen to you, to worke in you, with you, and by you here in this life ſatiſfaction, and holineſſe, whereunto you are called, that yee might bee holy, euen as your heauenly Father is holy: I beſeech you al by admonition and warning of you, that you would ſtirre vp the giftes of God, giuen to you generally & particularly, to the edifying of his Church, that is: I pray you, that you would not moleſt the good Spirit of God, by rebelling againſt it, when it prouoketh and calleth you to goe on forwards, that the which is holy, might yet be more holy, he which is righteous, might be more righteous; as the euill ſpirit moueth and ſtirreth vp the filthy to be yet more filthy, the couetous, p. 80to be more couetous, the wicked, to be more wicked.

Declare you now your repentance, by workes of repentance. Bring forth fruits, and worthy fruits.

Let your ſorrowing for your euils, demonſtrate it ſelfe, departing from the euils you hauehave vſed.

Let your certaintie of pardon of your ſinnes, through Chriſt, and your ioy in him be demonſtrated, by perſuing of the good things which Gods word teacheth you. You are now in Chriſt Ieſus, Gods workmanſhip, to doe good works which God hath prepared for you to walke in.

For the grace of God that bringeth ſaluation vntounto all men, hath appeared, and teacheth vsus, that we ſhould denie vngodlineſſe and worldly luſts, and that we ſhould liue ſoberly, righteouſly, and godly, in this preſent world; looking for that bleſſed hope and glorious appearing of the mighty God, and of our Sauiour, Ieſus Chriſt, which gaue himſelfe for vsus, to redeeme vsus from all vnrighteouſneſſe, and to p. 81purge vsus a peculiar people vntounto himſelf, feruently giuen vntounto good works.

Againe, Titus 3. For we our ſelues alſo were in times paſt vnwiſe, diſobedient, deceiued, ſeruing luſts, and diuers pleaſures liuing in maliciouſneſſe and enny, full of hate, and hating one another. But after that the kindneſſe and louelove of God our Sauiour to manward appeared, not by the deeds of righteouſneſſe which wee wrought, but of his mercy hee ſaued vsus by the fountaine of the new birth, and with the renewing of the holy Ghoſt, which he ſhedde on vsus aboundantly, through Ieſus Chriſt our ſauior; that we once iuſtified by his grace, ſhuld be heires of eternal life, through hope. This is a true ſaying. But I wil make an end, for I am too tedious.

Dearely beloued, repent your ſins: that is, bee ſorrie for that which is paſt, beleeue in Gods mercy for pardon, how deepely ſoeuer you hauehave ſinned, and both purpoſe and earneſtperuſe a new life, bringing forth worthy and true fruites of Repentance. p. 82As you hauehave giuen ouer your members from ſin to ſin, to ſerue the diuel; your tongues to ſweare, to lye, to flatter, to ſcold, to ieſt, to ſcoffe, to beaſtly talk, to vaine iangling, to boaſting, &c. Your hands to picking, groping, idleneſſe, fighting, &c. Your féete to ſkipping, going to euil, to dancing, &c. Your eares to heare fables, lyes, vanities, and euill things, &c. So now, giuegive ouer your members to godlines, your tongues to ſpeak, your eares to heare, your eyes to ſée, your mouthes to taſte, your hands to work, your féet to go about ſuch things as may make to Gods glory, ſobriety of life, and louelove to your brethren, and that daily more & more, diligently: for in a ſtay to ſtand you cannot, eyther better or worſe you are to day, then you were yeſterday. But better I truſt you be, and will be if you mark my Theame; that is; Repent you. The which thing that you wold, as before I hauehave humbly beſought you: euen ſo now, yet once more I do again beſeech you, and that for the mercies of God in Ieſus p. 83Chriſt our Lord: Repent you, repent you, for the kingdome of heauen (that is, a kingdome full of all riches, pleaſures, mirth, beauty, ſwéetneſſe, and eternall felicity) is athand. The eye hath not ſéene the like, the eare hath not heard the like, the heart of man cannot conceiue the treaſures & pleaſures of this kingdome, which is now at hand to ſuch as repent; that is, to ſuch as are ſorry for their ſinnes, beléeue Gods mercy, through Chriſt, and earneſtly purpoſe to leade a new life.

The God of mercy, through Chriſt his Sonne, grant vsus his holy Spirit, and worke in our hearts this ſorrow, faith, and new life; which through his grace I hauehave ſpoken of, both now and for euer. Amen.