Two Notable Sermons, Sermon 1
¶ A fruitfull Sermon of Repentaunce, made by the conſtant Martyr of Chriſt M. Iohn Bradford. 1553.
THe lyfe wee hauehave at thys preſent, is the gift of God, in whom we lyue, moue and are, and therefore he is called Iehoua. For the which lyfe as we ſhould be thankfull, ſo we may not in any wyſe vſe it after our own fantaſy, but to the ende for the which it is geuē and lent vsus, that is, to the ſetting forth of Gods praiſe and glory by repentaunce, cōuerſion, and obedience to his good wyl and holy lawes whereunto hys long ſuffering doth (as it were) euen draw vsus if our harts by impenitency were not hard euen. And therfore our life in ye ſcripture is called a walking, for that as the body dayly drawech more and more neare hys ende, that is the earth: euen ſo our ſoule draweth dayly more and more neare vntounto death, that is, ſaluation or damnation, heauen or hell.
Of which thing, in that wee are moſt careles and very fooles (for we alas, are the ſame to day we were yeſterday, and not better or nearer to God, hut rather nearer to hell, Sathan, and perdition, beyng couetous, idle, carnal, ſecure. negligent, proud. &c.) I thinke my labour cannot bee better beſtowed, then with the Baptiſt, Chriſt Ieſus, and hys Apoſtels, to harpe on this ſtring which of all other is moſt neceſſary, and that in theſe daies moſt ſpeciallye. What ſtryng is that, ſayth one? Forſoth brother the ſtring of Repentance, the which Chriſt our Sauiour did vſe firſt in his miniſtery, and as his Miniſter at this preſent I wil vſe vntounto you al: Repent, for the kingdome Math. 4.of heauen is at hand.
This ſentence thus pronounced & preached by our Sauiour Ieſus Chriſt, as it doth cōmaūd vsus to repent, ſo to the doing of the ſame it ſhoweth vsus a ſufficient cauſe to ſtyrre vsus vp thereunto, namely for that the kingdome of heauen (which is a kingdome of all ioy, peace, ritches, power, and pleaſure) is at hand, to all ſuch as do ſo, that is, as do repent. So that the meaning hereof is, as though our ſauiour might thus ſpeake preſently: Syrs, for that I ſee you all walking the wrong way, euen to Sathan & vntounto hel fyre, by folowing the kingdome of Sathan which now is coloured vnderunder the vaine pleaſures of this life, & fooliſhnes of the fleſh moſt ſubtelly, to your vtter vndoing and deſtruction: behold anō ma…ke well what I ſay vntounto you The kingdom of heauen, that is, an other maner of ioy and felicitie, honour and ritches, power and pleaſure then you now perceyue or enioy, is euen at hand, and at your backes, as if you wyll turne againe, that is, repent you, you ſhall moſt truly and pleaſauntly feele, ſee, & inherit. Turne again therfore I ſay, that is, Repent, for this ioy I ſpeake of, euē the kingdome of heauen is at hand.
Here we may note firſt the corruption of our nature in that to this cōmaundement, Repent you, he addeth a cauſe, for the kingdom of heauen is at hand, For by reaſon of the corruption and ſturdines of our nature. God vntounto all his commaundements commonly eithrr addeth ſome promiſe to prouoke vsus to obedience, or els ſome ſuch ſufficient cauſe as cannot but tickle vsus vp to harty inbouryng for the doing of the ſame: as here to the commaundement of doing penance he addeth this aetiologe or cauſe, ſaying: For the kingdome of heanen is at hand.
Againe, in that he ioyneth to the commaundement the cauſe, ſaying: For the kingdome of heauen is at haud, we may learne that of the kiugdome of heauen, none (to whō the miniſtery. of preaching doth appertain) can be partaker, but ſuch as repent & do penance. Therfore dearely beloued, if you regard the kingdome of heauen, in that you cānot enter therin except you repent, I beſech you all of eueryevery eſtate, as you wold your own weale, to repent and do penance. The which thing that ye may do, I wyll do my beſt now to helpe you by Gods grace.
But firſt, becauſe we cānot wel tell what repentance is, through ignorance and for lacke of knowledge and falſe teaching: I wyll (to begin withal) ſhew you what repentance is. Repentance or penante is no Engliſh woord, but we borow it of the Latiniſtes, to whom penance is a forethinking in Englyſh, in Greeke a beyng wyſe afterwardes, in Hebrew a conuerſion or turning, the which conuerſion or turning, in that it cannot be true & harty, vntounto God eſpecially, without ſome good hope or truſt of pardon for that which is already done and paſt, I may well in thys ſort define it namely, that penance is a ſorowing or forethinking of our ſinnes paſt, an earneſt purpoſe to amend, or turning to God with a truſt of pardon.
This definition may be diuided into three partes: Firſt a ſorowing for our ſyns: Secondly a truſt of pardon, which otherwiſe may be called a perſwaſion of Gods mercy by the merites of Chriſt for the forgeuenes of our ſyns: 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 towardes the end ye ſhall ſee by Gods grace. But leaſt ſuche as ſeeke for occaſion to ſpeake euyll, ſhould hauehave any occaſion, though they tary not out the end of thys Sermon: I therefore diuide penauce into the three foreſayde partes: of ſorrowing for our ſyn of good hope or truſt of pardon, and of a new life. Thus you now ſee what penance is: a ſorowing for ſyn, 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 & doing our enioyned Lady Pſalters, ſeuen Pſalmes, faſtynges, pylgrimages, almes deedes, and ſuch like things but alſo from that which the more learned hauehave declared to conſiſt of three partes, namely Contrition, Confeſſion, & Satiſfaction.
Contrition they cal a iuſt & a ful ſorow for their ſin. For this word iuſt & ful, in one of the differences betwene contritiō and attrition.
Confeſſion they cal a numbring of al their ſins in the eare of their ghoſtly father; for as (ſay they) a Iudge cannot abſolue without knowledge of ye cauſe or matter, ſo cannot the Prieſt or ghoſtly father abſolue from other ſynnes, then thoſe which he doth heare.
Satiſfaction they calamendes making vntounto God for their ſyns by their vndue workes, opera indebita, woorkes more then they neede to do, as they terme them. This is their penāce which they preach, write, & alow. But how true this geare is, how it agreeeth with Gods woord, how it is to be alowed, taught, preached, and writtē, let vsus a litle conſider. If a man repent not vntil he hauehave a iuſt and full ſorrowing for his ſyns (dearely beloued) when ſhal he repent? For in aſmuch as hell fire, & the puniſhment of the Deuils, is a iuſt puniſhment for ſyn: In as much as in all ſyn there is a contempt of God, which is all goodnes, and therefore there is acontempt deſerte or all ylnes: alas who can beare or feele this iuſt ſorowe, this full ſorow for our ſyns, this their contricion, which they do ſo diſcern frō their attrition? Shal not man by this doctrine rather diſpaire, then come by repentāce? If a mā repent not vntil he hauehave made confeſſion of all his ſyns in the eare of his ghoſtly father: if a man cannot hauehave abſolution of his ſyns vntil his ſins be told by tale and number in the Prieſtes eare (in that, as Dauid ſa…h non can vnderſtand, much leſſe. then vtter all his ſyns, Delicta quis intelliget: who can vnderſtand his ſins in that Dauid of him ſelfe complaineth els where, how that his ſyns are ouerflowed his head, & as a heauy burthen doo oppreſſe him, alas ſhal not a man by this doctrine be vtterly driuē from repentāce? Though they hauehave gon about ſomthing to make plaiſter for their ſores, of confeſſion or attrition to aſwage this geare, bidding a man to hope wel of his cō trition, though it be not ſo full as is required, and of his confeſſion though he hauehave not numbred all his ſyns, if ſo be ye hee do ſo much as in him lyeth: dearely beloued in that there is none but y• herein he is gilty (for who doth as much as he may) trow ye that this plaiſter is not lyke ſalt for ſore eyes? Yes vndoutedly, when they hauehave done al they can for ye appeaſing of conſciēces in theſe points, this is the ſumme that we yet ſhould hope wel, but yet ſo hope, that we muſt hand in a māmering & douting, whether our ſyns be forgeuen. For to beleue remiſſionē pecca tornm, that is, to be certain of for geuenes of ſynnes, as our Crede teacheth vsus, they count it a preſumption. Oh abomination, and that not onelyonly herein, but in all their penance as they paynt it.
As concerning Satiſfaction by their opera indebita, vndne works that is, by ſuch workes as they neede not to do, but of their own voluntarines & wylfulnes (wylfulnes in deede, who ſeeth not monſterous abhomination, blaſphemy, and euen open fighting agaynſt God? For if ſatiſfction cān be done by man, then Chriſt died in vaine for him that ſo ſatiſfieth, & ſo raigneth he in vaine, ſo is he a Biſhop & a Prieſt in vain. Gods law requireth louelove to God Deut 6. 2with all our hart, ſoule, power, Math. 22, Mark. 20 L…ke. 10.might, & ſtrength, to that ther is nothing can be done to …dward which is not conteined in this cō maūdement: nothing can ve don ouer & aboue this. Againe, chriſt Iohn. 3.requireth to manwarde, that wee ſhould louelove one another, as he loued vsus. And trow we ye we can do any good thing to our neighborwar… whych is not herein compriſed?
Yea, let them tel me when they do any thing ſo in the louelove of god & their neighbour, but that they had nede to cry, Remitte nobis debita noſtra: Forgeue vsus our ſyns. So Math. 6.far are we of frō ſatiſfying. Doth not Chriſt ſay: VVhen you hauehave L…ke. 17.done althings that I hauehave commaunded you, ſay that you be but vnprofitable feruantes? Put nothing to my Aoc. 22. Deu. 4. 1.word ſaith God. Yes workes of ſupererogation (yea ſuperabomination) ſay they. VVhat ſoeuer thinges are true (ſayth the Apoſtle ſaint Paul) whatſoeuer thinges are honeſt, whatſoeuer thinges are iuſt, whatſoeuer things are pure, whatſoeuer thinges pertaine to louelove, whatſoeuer thinges are of good report, if there be any vertue, or if ther be any praiſe, hauehave you them in your minde, and do them, and the God of peace ſhalbe with you. I wene this wel looked on, wyl pull vsus from popiſh ſatiſfactory workes, which do deface Chriſtes treaſures & ſatiſfaction.
In heauen and in earth was there none found that could ſatiſfie Gods anger for our ſinnes, or get heauē for man, but onelyonly the ſonne of God Ieſus Chriſt, the Lyon of the tribe of Iuda, who by hys bloud hath wrought the worke of ſatiſfactiō, and alonely is worthy all honour, glory, and praiſe, 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 ſynne, then Chriſtes bloud onelyonly. Blaſphem it is, and that horrible, to thinke otherwyſe. The bloud of Chriſt purifieth (ſaith ſaint Iohn) from all ſynne, and therefore he is called the Lambe ſlaiue from the beginning of the world, becauſe there was neuer ſyn forgeuen of God, nor ſhalbe from the beginning vntounto the ende of the world, but only thorow Chriſts death: prate the Pope and his prelates as pleaſe them, wyth theyr pardous, Purgatorie, Purgacious, Placeboes, Trentals, Dirigies, woorkes of ſupererogation, ſuperabomination. &c.
I am he (ſaith ye Lord) which putteth away thine offences, and that for Eſay. 45.mine own ſake, and wyl no more remember thine iniquities. Put me in remembraunce (for we wil reaſon together) and tel me what thou haſt for thee, to make the righteous. Thy firſt father offended ſore. &c. And thus writeth S. Iohn: If any man ſyn, we hauehave an Aduocate (ſaith he with 1. Iohn. 2.the father, euen Ieſus Chriſt the righteous, and he is the propitation or ſatiſfaction for our ſyns. As in the. 4. chapter he ſayth, that God hath ſent his Sonne to be a propiciation or ſatiſfaction for our ſyns, accordyng to that which Paule writeth, where he calleth Chriſt a mercyful and faythful Prieſt, to purge the peoples ſyns: So that Hebr. 2.blinde buſſards & peruers Papiſts they be which yet wil prate our merites or workes to ſatiſfy for our ſyns in part or in whole, before Baptiſme or after. For to omit the teſtimonies I brought out of Iohn & Paule, which the blynd cannot but ſe…: I pray you remember the text out of Eſay, which euen now I rehearſed, being ſpoken to ſuch as wer then y• people of God & had bene a long time, but yet were fallen into grenous ſyns after their adoption into the number of Gods childrē It is for myne own ſake (ſaith God) that I put away thy ſyns. Where is your parting of the ſtake nowe? If it be for Gods owne ſake, yf Chriſt be the propiciation, then recant, except you wyll become Idolaters, making your workes God and Chriſt. Say as Dauid teacheth: Not to vsus Lord not to vsus, but to …hy name be the glory.
And it is to be noted, that God doth caſt in their teeth euen the ſyn of theyr firſt father, leſt they ſhould thinke that yet perchaūce, for the righteouſnes & goodnes of their good fathers, their ſyns might be the ſooner pardoned, & ſo God except their workes.
If they had taken ſatiſfaction for that which is done to ye Congregation publikely by ſome notable puniſhment, as in the primatiue Church was vſed to open offenders, ſparkles whereof and ſome traces yet remaine, when ſuch as hauehave ſynued in adultery go about the church with a Taper in their ſhiertes: Or if they had made ſatiſfaction for reſtitution to manward of ſuch goodes as wrongfully are gotten, the which true penāce cānot be with out: Or if by ſatiſfaction they had ment a new life to make amends to the Congregation thereby, as by their euyll lyfe they did offend the Congregatiō, in which ſenſe the Apoſtle ſeemeth to take that which he writeth in. 2. Corin. 7. where the old Interpretour calleth Apologian, ſatiſfactiō, which rather ſignifieth a defence or anſwering againe: If I ſay, they had taken ſatiſfactiō any of theſe waies, then they had done well, ſo that the ſatiſfaction to God had bene left al onelyonly to Chriſt.
Againe, if they had made confeſſion either for that which is to God priuatelye, eyther for that which is to the Congregation publikely, eyther for that which is a free conſulation wyth ſome one learned in Gods booke & appointed thereunto, as firſt it was vſed and I wiſh were now vſed amōgeſt vsus, either for that which is a reconciliation of one to another, it had bene ſomthing: yea if they had made it for faith, bicauſe it is a true demonſtratiō of faith, as in Paule we may ſee, when he calleth Chriſt the captaine of our confeſſion, that is of one faith (& Rom. 1.ſo Confeſſours were called in the primatiue Church, ſuch as manfully did wttnes. their faith with the peril of their liues: if I ſay, they had taken it thus, then had they done rightwell.
And ſo Coutrition, if they had left out their …nblil dſtinction betwene it & attrition by this word iuſt or full, making it a harty ſorow for theyr ſynnes, then wee would neuer hauehave cryed out againſt them therfore. For we ſay penance hath three partes, Contrition, if you vnderſtand it for a harty ſorowing for ſyn, Confeſſion, if you vuderſtand it for faith of free pardon in Gods mercy by Ieſus Chriſt. and Satiſfaction, if you vnderſtand it not to Godwardes) for that onelyonly to Chriſt muſt bee left alone) but to mauwarde in reſtitution of goddes wrōgfully or fraudulently gottē, of name hindred by our ſlaūders and in newnes of lyfe: although, as I ſayd before, and anou wyll ſhew more plainly by gods grace that thys laſt is no part of penance in deede, but a plaine effect or fruit of true penance.
I might here being in exāples of their penauce, how perilous it is to be embraced: but let the example of their ground Sire Iudas ſerue, in whom we ſee al the parts of their penāce, as they deſcribe it, & yet no withſtāding he was dāned. He was ſory inough as the effect ſhewed: he had their contricion fully, out of the which he confeſſed hys fault ſaying: I hauehave betrayed innocent bloud, and thervnto he made ſatiſfaction, reſtoryng the money he had receyued. But yet all was but loſt, he hanged vp himſelfe, his bowels burſt out, & he remaineth 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, & ſatiſfaction, would moue them to penance, & to deſcribe it a litle better, making hope or truſt of Gods free mercy a peece thereof, or els with Iudas they wil marre all
Perchaunce theſe wordes, contrition, confeſſion, and ſatiſfactiō were vſed as I hauehave expounded them at the firſt. But in that we ſee ſo much daunger and hurt by vſing them without expoſitions either let vsus ioyne to them open expoſitions alwaies, or els let vsus not vſe them at all, but ſay as I write. that penānce is a harty ſorow for our ſyns a good hope on truſt of pardon through Chriſt, which is not without an earneſt purpoſe to amend, or a new lyfe. This penance is the thing wher to all ye ſcripture calleth vsus. This penance do I now cal you al vntounto: this muſt be continually in vsus and not for a Lent ſeaſon, as we hauehave thought: this muſt increaſe dayly more and more in vsus: with out thys we cannot be ſaued.
Search therfore your harts al, al ſwearers, blaſphemers, hers, flatterers, baudy or idle talkers, ieſters, bribers, couetous, perſons, droukards, gluttons, who… mongers, theeues, murtherers, ſlaunderers, idle liuers, negligēt in their vocation. &c. All ſuch and all other as lamēt not their ſyns, as hope not in Gods mercye for pardon, & purpoſe not hartely to amende, to leaue their ſwearing, dronkennes, whoredome, couetouſnes, idlenes. &c. all ſuch, I ſay, ſhal not nor cannot enter into Gods kingdome, but hell fire is prepared for them, weeping and gnaſhing of teeth, whereunto, alas, I feare me, very many wyll needes go, in that very many wil be as they hauehave bene, let vsus euen to the wearing of our toung to the ſtumps, preach and pray neuer ſo much to the contrary, and that euen in the bowels of Ieſus Chriſt, as now I beſech you all, all, all, and eueryevery mothers childe, to repent and lament your ſynne, to truſt in Gods mercy, and to amende your lyues.
Now me thinkes ye are ſomewhat aſtonied: wherby I gather that preſently you deſire this repentāce, that is, this ſorow, good hope, and newnes of lyfe. The which that you may the rather attaine and get to your comforts as I hauehave gone about to bee a meane to ſtir vp in you (by Gods grace) this deſire of repentance, ſo through the ſame grace of God wyl I go about now to ſhew you how you may hauehave your deſire in this behalfe.
And firſt concerning this part, namely ſorow for your ſyns, and harty lamenting of the ſame: For this if you deſire the hauing of it you muſt beware y• you thinke not that of your ſelues or of your own freewyl, by any meanes you can get it. You maye eaſelye deceiue your ſelues and mock your ſelues, thincking more of your ſelues then is ſeemely. All good thinges, and not peeces of good thinges, but al good things, ſaith S. Iames, come from God the Iames. 1.father of light. If therefore penance be good (as it is good) then the partes of it be good. Frō God therfore do they come, and not of our free wyll. It is the Lord that mortifieth, that bringeth down, 1. Reg. 2.that humbleth, ſaith the ſcriptur in ſundry places, After thou haddeſt ſtricken my thigh (ſaith Ieremy) I was aſhamed. Loe he ſayth, after Iere. 31.thou hadſt ſtricken me: and therfore praieth he, euen in the laſt words almoſt he writen: Turne vsus Lord and we ſhall be turned. The which thing Dauid vſeth verye often. Lamen. 5Wherfore firſt of al, if thou wouldeſt hauehave this part of penance, as for the whole, becauſe it is Gods gift, ſo for this part go thou vntounto Acte. 11. 2. Tim. 2.God, & make ſome litle praier, as thou canſt, vntounto his mercy for the ſame, in this or like ſort.
Mercifull father of our Sauiour Ieſus Chriſt, bicauſe I hauehave ſynned and done wickedly, & thorow thy goodnes hauehave receiued a deſire of repentance, wherto this thy long ſufferaunce doth draw my hard hart. I beſeche thee for thy mercies ſake in CHRIST, to worke the ſame repentance in me and by thy ſpirit, power, & grace ſo to humble, mortify, and teare my concſience for my ſyns to ſaluatiō, that in thy good time thou mayeſt comfort and quicken me again through Ieſus Chriſt thy dearely beloued Sonne. Amen.
After this ſort I ſay, or otherwyſe, as thou thinckeſt good, if thou wilt hauehave this firſt part contrition or ſorow for thy ſins, do ye beg it of God thorow Chriſt. And when thou haſt aſked it, as I hauehave laboured to driue thee from truſting in thy ſelfe, ſo now I go about to moue thee from flattering of thy ſelf, from ſluggiſhnes and negligence, to be diligent to vſe theſe meanes folowing.
Unto prayer, which I would thou ſhouldeſt fyrſt vſe as thou canſt, ſecondly get thee Gods law as a glas to toote in, for in it and by it commeth the true knowledge of ſynne, without whych knowledge there can bee no ſorrow. For how can a man ſorow for his ſynnes, which knoweth not hys ſynnes? As when a man is ſycke, the fyrſt ſtep to health, is to know his ſycknes: euen ſo to ſaluation, the firſt ſtep is to know thy damnation due for thy ſynnes.
The law of God therfore muſt be gotten and wel tooted in, that is, we muſt looke in it ſpiritually, & not corporally or carnally, as ye outward word or letter doth declare and vtter: and ſo our Sauiour teacheth vsus in Mathew, expounding the ſixt & ſeuenth commaūdements, not onelyonly after the outward deede, but alſo after the hart, making there the anger of the hart, a kynde of murther, luſting after an other mans wyfe, a kinde of adultery,
And this is one of the differences betwene Gods law and mās lawe, that of this (mans law I meane I am not contemnable, ſo long as I obſerue outwardli the ſame. But gods law goeth to the roote & to the hart, condemning me for the inwarde motion, allthough outwardlye I lyue moſt holyly. As for example: If I kil no mā, though in my hart I hate mans law condemneth me not: but otherwyſe doth Gods lawe. And why? for it ſeeth the fountain whence the euil doth ſpring. If hatred were taken out of the hart, then loftynes in lookes, detraction in toūg, and murther by hand could neuer enſue. If luſting wer out of the hart, curioſity in countenaunce, wantonnes in wordes, baudy boldnes in body would not appeare,
In that therfore this outward euyll ſpringes out of the inward corruption: ſeyng Gods law alſo is a law of liberty, as ſayth ſaynt Iame. 2.Iames: and ſpirituall, as ſaith ſ. Paule: perfectly & ſpiritually it Roma. 7.is to be vnderſtand, if we wyll truly come to the knowledge of our ſyns. For of this inward corruption, reaſon knoweth but litle or nothing. I had not knowen Rom. 7.(ſayth Paul) that luſting (which to reaſon, and to them which are guided only by reaſō, is thought but a triſte) I had not knowen ſayth he, this luſting to hauehave ben ſyn, if the lawe had not ſayd, Non concupiſces, Thou shalt not luſt.
To the knowledge therefore of our ſyn (without which we cannot repent or be ſory for our ſyn) let vsus ſecondly get vsus Gods law as a glaſſe to toote in: and that not onelyonly literally, outwardly, or partly, but alſo ſpiritually, inwardly, and throughly. Let vsus conſider the hart, and ſo ſhal we ſee the foule ſpots we are ſtayned withal, at leſt inwardly, wherby we the rather may be mooued to harty ſorow and ſighing. For as ſ. Auſten ſaith, it is a glaſſe which feareth no body: but euen looke what a one thou art, ſo it paynteth thee out.
In the law we ſee it is a foule ſpot, not to louelove the lord our God withal) all I ſay) our hart, ſoule, power, might and ſtrength and that continually.
In the law it is a foule ſpot, not onelyonly to make to our ſelues anye grauen Image or ſimilitude, to bowe thereto. &c. but alſo not to frame our ſelues wholy after the image whereto we are made, not to bow to it, to worſhip it.
In the law we ſee that it is a foule ſpot, not onelyonly to take Gods name in vayne, but alſo not earneſtly, hartely, and euen continually to call vponupon his name onelyonly, to geue thankes vntounto him, to beleue, to publiſh, and lyue his holy word.
In Gods lawe we ſee it is a foule ſpot to our ſoules, not onelyonly to bee an open prophaner of the Saboth day, but alſo not to reſt from our own wordes & works, that the Lord might both ſpeake and worke in vsus and by vsus, not to heare his holy word, not to communicate his Sacraments, not to geue occaſion to others to holynes by our example in godly workes and reuerent eſteming of the miniſtery of his word.
In Gods law we ſee it a foule ſpot to our ſoules, not onelyonly to be an opē diſobeyer of our Parents Magiſtrates, Maiſters, & ſuch as be in any autority ouer vsus, but alſo not to honour ſuch euen in our harts, not to giuegive thankes to God for them, not to pray for thē to ayde, to helpe, or relieue thē, to heare with theyr infirmities. &c. In Gods law we ſee it is a foule ſpot in our ſoules, not onelyonly to be a manqueller in hatred, malyce, proud lokes, brags, backbiting, rayling, or bodily ſlaughter: but alſo not to louelove our neyghbours, yea our ennemies, euen in our harts, & to declare the ſame in all our …eſtures, wordes, & workes.
In Gods lawe we ſee it a foule ſpot to our ſoules, not only to be a whore monger in luſting in our harts, in wanton looking, in vncleane and wanton talking, in actual doing vnhoneſtly with our neighbours wyfe, daughter, ſeruant. &c. but alſo not to be chaſte, ſober, temperate in hart, lookes, tong, apparel, deedes, & to helpe others therunto accordyngly. &c.
In gods law we ſee it is a foule ſpot to our ſoules, not onelye in hart to couet, in looke or word to flatter, lye, colour. &c. in deede to take away any thing which pertayneth to another: but alſo in hart, countenance, word & deede, not to keepe, ſaue, & defend that which pertayneth to thy neyghbour, as thou woldeſt thine own
In Gods law we may ſee it a foule ſpot, not onelyonly to lie or bear falſe wytnes againſt anye man, but alſo not to hauehave as great care ouer thy neighbours name, as ouer thine own.
Synne in Gods law it is we may ſee and a foule ſpot, not onelyonly to conſent to euil luſt, or carnal deſires, but euen the very naturall or carnall luſtes and deſyres themſelues for ſo I may cal thē, nature it ſelfe being now ſo corrupted are ſin, and ſelfe louelove, and many ſuch lyke. By reaſon wherof I trow there is none that tooteth well herein, but though he be blameles to the world, and faire to the ſhew, yet certainly inwardly his face is foule arayed, and ſo ſhamefull, ſaucy, maungy, pocky and ſcabbed, that he cānot but be ſory at the contemplation thereof, & that ſo much more, by how much he continueth to loke in this glaſſe accordingly.
And thus much concerning the ſecōd meane to the ſtirring vp of ſorow for our ſin, that next vntounto prayer, we ſhould toote in Gods law ſpiritually. The which tooting if we vſe with prayer as I ſayd let vsus not doubt but at the length Gods ſpirite wyl woorke as now to ſuch as beleue, for to the vnbeleuers al is in vain, ther eyes are ſtark blynd, they can ſee nothing) to ſuch as beleue (I ſay) I truſt ſomthing is done euen al ready. But if neyther by prayer nor by tooting in Gods law ſpiritually, as yet thy hard vnbeleuing hart feeleth no ſorrow nor lamentyng for thy ſyn, thirdly, looke vponupon the tag tyed to Gods law: for as to mans law there is a tag tyed, that is a penalty, ſo is ther to Gods law a tag tyed, that is a penaltie, and that no ſmall one, but ſuch a great one as cānot but make vsus to caſt our curryſh tayles betwene our legs, if wee beleue it, for all is in vayne if we be faythles, not to beleue before we feele.
This tag is Gods malediction or curſe. Maledictus omnis (ſaith it) qui non permanet in omnibus quae ſcripta ſūt in libro legis, vt faeiat …am, …oe, accurſed (ſayth he is all, no exception, all, ſayth God, which continueth not in al thinges (for he that is gilty of one, is gilty of the whole, ſayth ſ. Iames:) in all thinges therfore, (ſaith the holy Ghoſt) which are written in the booke of the law to do them. He ſayth not to heare them, to talke of them, to diſpute of them, but to do them.
Who is he now that doth theſe? Rara auis, fewe ſuch Byrdes, yea none at al. For al are gone out of the way, though not outwardly by word or dede, yet inwardly at the leaſt by default and wanting of that which is required: ſo that a childe of one nightes age is not pure, but (by reaſon of byrth ſyn in daunger of Gods malediction: much more then we, which alas hauehave droonken in iniquitie as it were water, as Iob ſayth, But Iob. 15.yet alas we quake not,
Tell me now, good brother, why dooyou ſo lyghtly conſider Gods curſe, that for your ſynnes paſt you are ſo careles as though you had made a couenaunt wyth death and damnatiō, as the wicked did in Eſayes time? What is Gods curſſe? At the Popes curſe with booke, bel & candle, oh how trembled we, which heard it but onelyonly though the ſame was not directed vntounto vsus, but vntounto others For this Gods curſe which is in comparable more ſel and importable, and is directed to vsus, yea hanging ouer vsus all by reaſon of our ſyns, alas, how careles are we? Oh faithles hard harts. Oh I…zab…ls geſtes, rocked and laid a ſleepe in her bed. Oh wicked Apo…. ….wretches, which being com into the depth of ſyn, do contemne the ſame. O ſorrowles ſynners and ſhame les ſhrinking harlots.
Is not the anger of a Kyng death? and is the anger of the Kyng of all kinges a matter to be ſo lyghtely regarded as we do regard it, which for our ſynnes are ſo retchles, that we ſlug and ſleepe it out? As waxe melteth a way at the heate of the fire (ſaith Dauid) ſo do the wicked periſh at the face or countenance of the Lord. If, dearely beloued, hys face be ſo terrible & intollerable for ſinners and the wicked, what trow we his hand is? At the face or appearing of Gods anger, the earth trembleth: but wee earth, earth, yea ſtones, yron, flyntes, tremble nothing at all. If we wil not tremble in hearing, wo vntounto vsus, for then ſhal we be craſhed in peeces in feeling, If a Lion rore the beaſtes quake: but wee are worſe then beaſtes, which quake nothing at the roring of the Liō I meane the Lord of hoſtes. And why? becauſe the curſe of God, 2. Tim. 2.hardnes of hart is already fallen vponupon vsus, or els we could not but lament and tremble for our ſyns. if not for the ſhame and foulnes therof, yet at the leaſt, for the malediction and curſe of God, which hangeth ouer vsus for our ſynnes.
Lord be mercyfull vntounto vsus for thy Chriſts ſake and ſpare vsus, in thyne anger remember thy mercy towardes vsus. Amen.
And thus much for the thyrd thing, to the mouing of vsus to ſorow for our ſyns, that is, for the tag tyed to Gods law. I meant for the malediction and curſe of God. But if our harts be ſo hard that thorow theſe we yet fele not harty ſorow for our ſyns, let vsus fourthly ſet before vsus examples paſt and preſent, old & new, that therby the holy ſpirite may be effectual to worke in his time thys worke of ſorowing for our ſyn.
Looke vponupon Gods anger for ſyn in Adam and Eue, for eating a peece of an apple. Wer not they the deareſt creatures of God, caſt out of Paradiſe? Were not they ſubiect to mortalitye, trauail, labour. &c? Was not the earth accurſed for their ſyns? Do not we all, men in labour, women in traueling with child, & all in death, mortality & miſerye, euen in this life feele the ſame? And was God ſo angry for their ſyn, and he being the ſame God, wyl he ſay nothing to vsus for ours (alas) much more horrible then the eatyng once of one peece of an apple?
In the tyme of Noe and Lot Gene. 6. Geneſ. 19.God deſtroyed the whole world with water, and the cities of So doma and Gomorrha. Seboim & Adamah with …ire and brimſtone from heauen for their ſins, namely for their whooredomes, pryde ydlenes, vnmercyfulnes to the poore, tirāny. &c. In which wrath of God euen the very Babes, Birdes, foules, fiſhes, heroes, trees, and gras periſhed: & think we that nothing wil be ſpoken to vsus, much worſe & more abominable then they? For al men may ſee if they wyll, that the whoredomes, pryde, vnmercifulnes, tyranny. &c. of England, far paſſeth in this age, any age yt euer was before. Lots wife looking backe, Geneſ. 9was turned into a ſalt ſtone: and wyl our looking backe again, yea our runing backe againe to our wickednes do vsus no hurt, If we wer not already more blnid then beetels, we would bluſh. Pharae his hart was hardened ſo that no myracle coulde conuert him: if ours were anye thing ſoft, wee would begyn to ſob.
Of ſixe hundred thouſand men Ioſua & Caleb.alonely but twaine entred into the land of promiſe, bicauſe they had ten times ſinned againſt the Lord, as he him ſelfe ſayth: and Num. 14.trow we that God wil not ſwear in his wrath, that we ſhall neuer enter into his reſt, whych hauehave ſynned ſo many ten times as we hauehave toes & fingers, yea heares of our heades and beardes (I feare me) and yet we paſſe not.
The man that ſware, & he that Leuit. 24, Num. 15.gathered ſtyckes on the Saboth day, were ſtoned to death: but we think our ſwearing is no ſyn, our bidding, rioting, yea whorehunting on the Saboth day pleaſeth god, or els we would ſomething 1. Reg. 5.amend our maners.
Helias negligence in correcting his ſonnes, nypped his necke in two: but ours which pamper vp our children lyke puppets, wyll put vsus to no plounge. Helias ſonnes for diſobeying their Fathers admonition, brought ouer them Gods vengeance: and will our ſtubburnes do nothing.
Saules malyce to Dauid, Acabs 3. Regu. 21. 22.diſpleaſure againſt Naboth brought their bloud to the groūd for Dogs to eate, yea their children were hanged vp and ſlaine 4. Reg. 21. 4. Reg. 10.for this geare: but we continue in malice, enuye and murther, as though wee were able to wage warre with the Lord.
Dauids adultery with Bethſa be was viſited on the child born, on Dauids daughter defiled by her brother, and on his children one ſtaying an other his wiues defiled by his own ſonne, on him ſelfe driuen out of his Realme in his old age, and otherwyſe alſo, although he muſt hartely repented his ſynne: but we are more dere vntounto God thē Dauid, which yet was a man after Gods own hart, or els wee coulde not but tr…ble, and begyn to repent.
The ritch gluttons gay paunch fylling: what did it? It brought him to hel: & hauehave we a plackard that God wyl do nothing to vsus?
Achams ſubtyl theft prouoked Gods anger aganiſt all Iſraell: and one ſubtiltie, yea open extortion is ſo fyne and politicke, that God cannot eſpy it.
Eiezi his couetouſnes, brought it not the leproſy vponupon him, & on all his ſee…e? Iudas alſo hanged himſelfe But the couetouſnes of England is of an other cloth and colour. Wel, if it were ſo the ſame Tayler wyll cut it accordingly.
Anania and Saphira by lying, linked to them ſodaine death: but ours now prolongeth out life the longer, to laſt in eternall death.
The falſe witneſſes of the two Iudges againſt Suſanna, lyghted on their owne pates, and ſo wyll ours do at length,
But what go I about to auouch auncient examples, where dayly experience doth teach. The ſweat the other yeare, the ſtormes the winter folowing, wyll vsus to way them in the ſame ballances. The hanging and killing of men them ſelues, which are (alas) to ryfe in all places, require vsus to regiſter them in the ſame roles. At the least in Children, Infantes, and ſuch lyke, which yet cannot vtter ſyn by word or dede, we ſee Gods anger againſt ſynne in puniſhing them by ſyckenes, death, my ſhape or otherwiſe, ſo plainly that we cannot but grone and groont agayne, in that: we hauehave …uſhed out this geare more aboundantly in word and deede.
And here with me a litle looke on Gods anger, yet ſo freſh, that we cannot but ſmell it, although we ſtop our noſes neuer ſo much I pray God we ſmell it not more freſh hereafter, I mene it forſoth (for I know you looke for it) in out deare late ſoueraygne Lord the kings Maieſty. You al know he was but a child in yeares: defiled he was not with notorious offences. Defiled quoth he? nay rather adorned wyth ſo manye goodly giftes & wonderfull qualities, as neuer Prince was from the begynning of the worlde, Should I ſpeake of hys wyſedome, of hys ripenes in iudgement, of his learning, of his godly zeale, heroycall hart, fatherly care for hys Commons, nurcely ſolicitude for religion? &c. Nay ſo many thinges are to be ſpoken in commendation of Gods exceding graces in this child, that as Saluſt writeth of Carthage, I had rather ſpeake nothing, then to little, in that to much is to lyttle, this gift God gaue vntounto vsus Engliſh men before all nations vnderunder the ſunne, & that of his exceding louelove towardes vsus. But alas and welaway: for our vnthankfulnes ſake, for our ſins ſake, for our carnality and prophane liuing, Gods anger hath touched not onelyonly the body, but alſo the minde of our Kyng by a long ſycknes, and at length hath taken him away by death, death, cruell death, fearefull death.
Oh, if Gods iudgemēt be begun on him, which as he was the chefeſt, ſo I thinke the holyeſt, and godlyeft in the Realme of England, (alas) what wil it be on vsus, whoſe ſyns are ouergrowen ſo our heades, that they are climed vp into heauen. I pray you my good brethren, know that Gods anger for our ſyn towardes vsus, cannot but be great, yea to fell, in that we ſee it was ſo great, that our good King could not beare it What followed to Iewry after the death of Ioſias? God ſaue England, & geue vsus repentances my hart wil not ſuffer me to cary longer herein. I trow thys wyll thruſt out ſome teares of repeutance.
If therefore to praier for Gods feare, the tooting in Gods glas, & the tag therto wyl not burſt open thy blockiſh hart, yet, I trow the toſ…ing to and fro of theſe examples, and ſpecially of oue late Kyng, and this troubleſome time wyll tumble ſome teares our of thyne hart, if thou ſtyll pray for gods ſpirit accordingly. For who art thou (thinke alwayes wyth thy ſelfe) that God ſhould ſpare thee more then them whoſe examples yu haſt heard? What friends haſt thou? Were not of theſe Kings, Prophets, Apoſtels, learned, and come of holy ſtockes? I deceiue my ſelfe (think thou with thy ſelfe) if I beleue that God being the ſame God y• he was, wyl ſpare me, whoſe wickednes is no ſeſſe, but much more then ſome of theirs. He hateth ſynne now as much as euer he did. The longer he ſpareth, the greater vengeance …il fal: the deper he draweth his dow, the ſorer wil ye ſhaft pearce.
But if yet thy hart be ſo hardened that all this geare wyll not moue thee, ſurely thou art in a very euil eſtate, and remedy now know I none. What ſaid I none know I none: Yes, there is one which is ſureſby, as they ſay, to ſerue, if any thyng wyl ſerue. You looke to know what this is. Forſoth the paſſion and death of Ieſus Chri… You know the cauſe why Chriſt became man and ſuffered as he ſuffered, was the ſins of his people, that he might ſaue them frō the ſame. Conſider the greatnes of the ſore, I mean ſyn by the greatnes of the Surgion and of the ſalue, Who was the Surgion: No Angel, no Saint, no Archangel, no power, no creature in heauen nor in earth, but onelyonly he by whom althings wer made, all thinges are ruled alſo euen Gods own dearling & onelyonly beloued ſonne, becomming man.
Oh what a great thing is thys that could not be done by the Angels, Archāgels, Poteſtates, powers, or al the creatures of God, without his own ſonne, who yet muſt needes be thruſt out of heauen, as a man would ſay, to take our nature & become man: Here hauehave ye the Surgion: great was the cure that thys mighty Lord tooke in hand.
Now, what was the ſalue. For ſoth deare geare, & of many compoſitions: I cannot recite al, but rather muſt leaue it to your harty con…idetations. Three and thirty yeares was he curyng our ſore. He ſought it earneſtly by faſting, watching, praying. &c. The ſame night that he was betrayed, I reade how buſy he was about a plaſter in the garden, when he liing ſ…at on the ground, praying with teares, & that of bloud not a few, but ſo manye as dyd flow down on the ground againe, criing on this ſort: Father? ſaith he) if it be poſſible, let this cup depart fr… me, that is, if it be poſſyble that els the ſyns of mankinde can be taken a way, graunt that it may be ſo. Thou heardeſt Moiſes criyng for the idolaters: Thou hear deſt Lot for the Zoarites: Samuel. Dauid, and many other for the Iſraelites, and deare, father, I onelyonly am thine own ſo…ne, as thou haſt ſaid, in whom thou art well pleaſed, wylt thou not heare me? I hauehave by the ſpace of three & thirty yeres done alwayes thy wyl: I hauehave ſo humbled my ſelfe that I would become an abiect a mongeſt men to obey thee. Therfore, deare father, if it be poſſible, graunt my requeſt, ſaue mākind now without any further labour ſalues, or plaſters, But yet (ſayth he) not as I wyll, but as thou wylt.
But ſir, what herd he? Though he ſwet bloud & water in making his plaſter for our ſore of ſyn, yet it framed not. Twyſe he cryed without comfort: yea though to comfort him God ſent an Angel, we yet know y• this plaſter was not allowed for ſufficient, vntyll hereunto Chriſt Ieſus was betrayed, forſaken of all his Diſciples, for worne of his dearly beloued bound lyke a theefe, belyed on, buffered, whipped, ſcourged, crowned with thornes, derided, crucified, racked, nayled, hanged vp betwene two theeues, curſed and rayled vponupon, mocked in miſery, and had geuen vp the ghoſt: then bowed dowue the head of Chriſt, that is, God the Father, which is the head of Chriſt, then alowed he the plaſter to be ſufficient & good for the healing of our ſore, which is ſyn. Now would God abide our breth, becauſe the ſtinck, that is, damuation or giltynes was taken away by the ſweete ſauer of the breth of thys Lam…e, thus offered once for al.
So that here, dearely beloued we as in a glaſſe may ſee, to the brooſyng of our blockyſhe hard hartes, Gods great iudgement and anger agaynſt ſynne. The Lord of Lords, ye King of Kings Gene. 6. Geneſ. 19.the brightnes of Gods glory, the ſonne of God, the dearling of his Father, in whom he is wel pleaſed, hāgeth betwene two theues, crying for thee & me, and for vsus al: My God, my God, why haſt thou forſaken me? Oh hard harts that we hauehave, which make tuts for ſyn. Looke on this: toote in the very hart of Chriſt p…arced with a ſpeare; wherein thou maieſt ſee and reade Gods horrible anger for ſynne. Woe to thy hard hart that pearred it.
And thus much for the firſt part of repentaunce, I meane for the meanes of working contricion. Firſt vſe prayer: then looke on Gods law: thirdly, ſee his curſe: Geneſ. 19fourthly ſet examples of his anger before thee: and laſt of all ſet before thee the death of Chriſt. From this and prayer ceaſe not, tyl thou fecle ſome harty ſorrow for thy ſyn. The which whē thou feeleſt, then labour for the other part, that is, fayth on this ſort.
As firſt in contrition I wylled ſhee not to truſt to thy free wyll for the aſſayning of it, ſo doo I Ioſua & Caleb.wyll thee in thys. Fayth is ſo far from the reach of mans free wyl, that to reaſon it is plaine fooliſhnes. Therfore thou muſt firſt go Num. 14.to God, whoſe gyft it is: thou muſt I ſay, get thee to the father of mercy whoſe worke it is, that as he hath brought thee downe by contrition and humbled thee, ſo he would geue thee fayth, raiſe thee vp, and exalt thee.
On this maner therefore, with Leuit. 24, Num. 15.the Apoſtles and the pore man in the Goſpell that cryed: Lord encreaſe our fayth: Lord helpe my vnbeliefe, pray thou and ſay: O mercyfull God and deare Father of our Lord and Sauiour Ieſus Chriſt, in whom as thou art wel pleaſed, ſo haſt thou commaūded Tim. 2.vsus to heare him, for aſmuch as he often byddeth vsus to aſke of thee, and thereto promiſeth that thou wylt heare vsus and graūt vsus that which in his name we ſhall aſke of ther: loe gracious Father, I am bold to beg of thy mercy thorow thy ſonne Ieſus Chriſt, one ſparckle of true faith and certaine perſwaſiō of thy goodnes & louelove towardes me in Chriſt, wherethrough I beyng aſſured of the pardon of al my ſyns, by the mercies of Chriſt, thy ſonne, may be thankfull to thee, louelove thee and ſerue thee in holynes and righteouſnes al the daies of my lyte.
On this ſort I ſay, or otherwiſe as God ſhalmoue thee, pray thou firſt of all, & looke for thy requeſt at Gods hand without any doubting, though forthwith thou feeleſt not ye ſame: for oftentimes we hauehave thynges of God geuen vsus long before we feele them as we would do. Now vntounto this praier vſe thou theſe meanes folowing.
After praier for faith, which I would ſhould bee firſt: ſecondly, becauſe the ſame ſpringeth out of the hearing, not of Maſſes, Mattins, Cannons, Councels, Docttors, Decrees, but out of the hearing of Gods woord: get thee Gods woord, but not that part which ſerueth ſpetially to contrition, that is the law: but y• other part, which ſerueth ſpecially to conſolation and certain perſwaſion of Gods louelove towards thee, that is, the Goſpel or publication of Gods mercy in Chriſt, I mean the free promiſes,
But here thou muſt know, that there is two kindes of promiſes: one, which are property of the law, an other which are properly of ye Goſpell. In the promiſes of the law we may in deede behold Gods mercy, but ſo that it hangeth vponupon the cōdition rfour worthynes, as if thou louelove the Lord with all thy hart. &c. thou ſhalt finde mercy. This kinde of promiſes, though it declare vntounto vsus Gods louelove, whych promyſeth where he needeth not, yet vntounto him that feeleth not chriſt, which is the ende of the law, they are ſo far from comforting, that vtterly with the law they bring man to great diſpaire: ſo greatly we are corrupt, for none ſo loueth God as he ought to doo. From theſe therfore get thee to the other promiſes of the Goſpel, in which we may ſee ſuch plenty and franke lideralitie of Gods goodnes, that we cannot but be much comforted, though we hauehave very deepely ſynned.
For theſe promiſes of the Goſpel do not hang on the condition of our worthines, 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 all them which lay hold on them by fayth, I had almoſt ſayd, which caſt them not away by vnbeliefe:
Marke in them therefore two things, namely, that as wel they are free promiſes without any condition of our worthines, as alſo that they are vniuerſal, offered to all, al (I ſay) which are not ſo ſtubburne as to keepe ſtyll theyr handes whereby they ſhould receiue this almes in their boſoms 1. Reg. ….by vnbeliefe. As concerning Infantes and children, you know I now ſpeake not, but concerning ſuch as be of yeares of diſcretiou And now you looke that I ſhuld geue you a faſt of theſe promiſes which are both free & vniuerſall excepting none but ſuch as excepe themſelues. Well, you ſhall hauehave one or two for a ſay.
In the third of Iohn ſayth our 3. Reg…. 21. 2….Sauiour: So God the Father loued rhe world, that he would geue his dear lyng, his own onelyonly ſonne, that all that beleue in him ſhould not periſh 4. Reg. …. 4. Reg. 10.but hauehave euerlaſting lyfe. Loe ſyr, he ſaith not that ſome might hauehave life: but all, ſayth he. And what al: Al that louelove hym with al their harts: al that hauehave lyued a godly life Nay al that beleue in him Although thou haſt liued a moſt wicked and horrible lyfe, if now thou beleue in him, thou ſhalt be ſaued. Is not this ſweete geare?
Againe ſayth Chriſt: Come vntounto me al ye that labour and are laden, and I wyll refreſh you, Let vsus a little looke on this letter: Come vn to me. Who ſhould come? Lords, Prieſtes, Holy men, Moonkes, Friers? Yea Coblers, Tinkers, whores, theeues, murtherers alſo, if they lament their ſynnes. Come vntounto me (ſaith he) all ye that labour and are laden, that is, which are afrayd of your ſynnes, And what wylt thou do Lord? And I wyll refreſh you, ſayth he.
Oh what a thing is thys: And I wyll refreſh you. Wot you who ſpake this? He that neuer told lye: He is the trueth, there was neuer guile found in his mouth: and now wyll hee be vntrue to thee good brother, which art ſory for thy greeuous ſyns: no forſoth Heauen and earth ſhal paſſe & periſh, but his word ſhal neuer faile
Saint Paule ſayth? God would hauehave all men ſaued, Loe, he excepteth none. And to Titus: The grace of God bringeth ſaluation to all men. As from Adam all hauehave receiued ſynne to damnation: ſo by Chriſt all hauehave grace offred to ſaluation, if they reiect not the ſame. I ſpeake not now of infantes, I ſay: nor I neede not to enter into the matter of predeſ…inatiō. In preaching of repē …auce, I would gather wher I could with Chriſt
As ſurely as I lyue (ſayth God) I wyll not the death of a ſynner. Are y• a ſynner? Yea. Lo, God ſweareth he wyll not thy death. How canſt thou now periſh? Conſider with thy ſelfe what profit thou ſhouldeſt hauehave to beleue thys to be true to others, if not to thy ſelf alſo. Sathan doth ſo. Rather cō ſider with Peter, that the promiſe of ſaluation pertayneth not onelyonly to them which are nye, that is to ſuch as are fallen a litle: but alſo to all whom the Lord hath called, be they neuer ſo farre of.
Loe, now by me the Lorde calleth thee thou man thou woman that art very far of. The promiſe therfore pertaineth to thee: nedes muſt thou be ſaued, except thou with Sathan ſay, God is falſe: and yet if thou do ſo, God is faith ful, and cannot deny him ſelfe: as thou ſhalt feele by his plagues in hell, for ſo diſhonouring God, to think that he is not true. Wyl he be found falſe now? The matter hangeth not on thy worthynes, but it hangeth on Gods truth. Clap hold on it, and I warrant thee Chriſt is the propitiatiō for our ſyns, yea, for the ſyns of the whole world: beleue this man, I know thou beleued it: ſay therefore in thy hart ſtyl, Domine adauge mihi ſidē: Lord increaſe my faith: Lord help my vnbeliefe. Bleſſed are they which ſee not (by reaſō) this geare, but yet beleue. Hope man, paſt all hope, as Abraham did.
And thus much for a taſte of theſe promiſes, which are eueryevery wher, not onelyonly in the new teſtament, but alſo in the old. Reade the laſt ende of Leuiticus. 26. The Prophet Eſay. 30. where he ſaith: God tarieth looking for thee to ſhew thee mer…y. Alſo the. 40. and ſo fourth to the. 60. Reade alſo the 2. Regum, 24. Pſal, 33. Ioel, 2. &c.
How be it, if this geare wyl not ſerue, if yet thou feeleſt no fayth, no certaine perſwaſion of Gods louelove: then vntounto prayer and diligent conſidering of the free and vniuerſal promiſes of the Goſpel thirdly ſet before thee thoſe benefites which God hath …ofore geuen thee, & preſently geueth thee Conſider how he hath made thee a man or a woman, which might hauehave made thee a Toade, a Dog And why did he this? Uerely becauſe he loued thee. And troweſt thou, that if he loued thee when thou waſt not, to make thee ſuch a one as he moſt graciouſly hath made thee: wyll he not now louelove thee being hys handy woorke? Doth he hate any thing that he made? Is there vnablenes with him. Doth he louelove for a day, and ſo farewel: No forſoth, he loueth to the end, his mercy endureth for euer. Say therfore with Iob Operi manum tuarum, porrige dexteram, that is, To the woorke of thy handes put thy helping hand.
Againe, hath he not made thee a Chriſtian man or womā, wher if he would, he might hauehave made thee a Turke or Payn…? Thys thou knoweſt he did of louelove. And doeſt thou thinke his louelove is leſſoned if thou lament thy ſynne? Is his hand ſhortened for helping thee? Can a woman forget the chylde of her wombe? and though ſhe ſhould do it, yet wyll not I forget thee, ſaith the Lord He hath geuen thee lyms, to ſee, heare, go &c He hath geuen thee …, r…aſon, diſcretion. &c. Hee hath long ſpared thee and borne with thee when thou neuer purpoſedſt to repent, and now then repenting, wyll he not geue thee mercy? Wherefore doth he geue thee to lyue at thys preſent to heare me to ſpeake this, and me to ſpeake this, but of louelove to vsus all? Oh therfore let vsus pray him, that he would adde to this, that we might beleue theſe louelove tokens that hee loueth vsus, and in deede he wyll do it. Lord open our eyes, in thy giftes to ſee thy gratious goodnes, Amen.
But to cary in this I wyll not. Let eueryevery man conſider Gods benefites paſt and preſent, publyke and priuate, ſpiritual and corporall, to the confirming of hys fayth concerning the promiſes of the Goſpell for the pardon of hys ſynnes. I wyll now go about to ſhew you a fourth meane to confirme your fayth in thys geare, euen by examples. Of theſe ther are in the ſcriptures very many, as alſo dayly experienc… both diuerſly teach the ſame, if we were diligent to obſerue things accordingly: wherfore I wyl be more briefe herein, hauyng reſpect to time, which ſtealeth faſt away.
Adam in Paradiſe tranſgreſſed greuouſly, as the painfull puniſhment which we al as yet do feele proueth, if nothing els. Though by reaſon of hys ſyn he diſpleaſed God ſore, and ran away from God, (for he would hauehave hid him ſelfe, yea hee would hauehave made God the cauſ… of his ſyn in that he gaue him ſuch a …ate, …o farre was he from aſking mercy) yet all …hys notwithſtanding, God turned his f…ar… wrath neyther vponupon him nor Eue, which alſo required not mercy, but vponupon the the ſerpent Sathan: promiſing vntounto them a ſeene Ieſus Chriſt by whom they at the length ſhuld …e deliuered. In token whereof, though they were caſt out of Paradiſe for their nurture, ſo ſerue in ſorow which would not ſerue in ioy; yet he made them apparel to couer their bodies, a viſible Sacrament and token of his inuiſible louelove and grace concerning their ſoules. If God was ſo merciful to Adam which ſo fore brake his cōmaundement, & rather blamed God then aſked mercy, trow eſt thou, oh man, that he wyll not be merciful to thee, which blameſt thy ſelfe, and deſireſt pardon?
To Cain he offered mercy, if he would hauehave aſked it. VVhat ha…t thou done, ſayth God? The voice of thy brothers bloud cryeth vntounto me out of the earth. Oh mercifu… Lord (ſhould Cain hauehave ſayd) I confeſſe it▪ But alas, he dyd not ſo, and therfore ſaid God: Now, that is, in that thou deſyreſt not mercy, now, I ſay, be thou accurſed. &c. Loto the reprobate he offered mercy, and will he denye it thee which art his child.Gene 9 Geneſ▪ …9
Noah, did not he ſyn and was dronke? Good Lot alſo both in Sodome diſſembled a little with the Angels, prolonging the time, and out of Sodom he fell verye Geneſ. …9foule: as did Iudas, and the Patriarches againſt Ioſeph, but yet I weene they foūd mercy. Moyſes, Myriam, Aaron, though they ſtumbled a litle, yet receaued they mercy: yea the people in the wyldernes often ſynned & diſpleaſed God, ſo that he was purpoſed to hauehave deſtroyed them. Let me alone, ſayth he to Moyſes, that I may deſtroy them: but Moyſes dyd not let him alone, for he praied ſtyll for them, and therefore God ſpared them. If the people were ſpared through Moyſes prayer, they not praying with hym, but rather woorſhipping their golden calſe, eatyng, drinking, & making …olly good there, Ioſua & Caleb.why ſhouldeſt thou doubt whether God wil be merciful to thee? hauing, as in dede thou haſt, one much better then Moſes to pray Num. 14.for thee and with thee, euen Ieſus Chriſt, who ſytteth on the …ight hand of his father, & prayeth for vsus, being no leſſe faythful in his fathers houſe the Church then Moyſes was in the Synagoge. Dauid y• good Kyng, had a foule foyle when he cōmitted Leuit. 24, Num. 15.whordome with his faythful ſeruants wife Bethſabe: wherunto he added alſo a miſcheuous murther, cauſing her huſbād his moſt faithful ſoldiour Ury to be ſlaine, wt an honeſt company o… his moſt valiant men of war, & that with the ſweard of the v…circumciſed.Tim. 2.
In this his ſyn, though a great while he lay a ſleepe (as many do nowe a dayes, God geue them good waking) thinking y• by the ſacrifices he offered all was wel, God was content: yea at length when the Prophet by aparable had opened the poke, & brought him in remembrance of his own ſynne in ſuch ſort, that he gaue iudgement againſt himſelf: then quaked he, his ſacri…ices had no more taken away his ſyns, then our ſyr Iohns …rentals and wag ging of his fi…gers ouer ye heads of ſuch as lye aſleepe in their ſins (out of the which when they are awaked, they wyl wel ſee that it is neyther Maſſe nor Mattins… bleſſ…ng nor croſſyng wyll ſerue) …en I ſay, he cryed out ſaying: Peccaui Domino, I hauehave ſynned layth he againſt my Lord & good God which hath don ſo much for me. I cauſed in deede Ury to bee killed. I hauehave ſynned, I hauehave ſinned. What ſhal I do? I hauehave ſinned and am worthy of eternall damnation. But what ſaith God by his Prophet: Dominus (ſayth he) tranſtulit peccatum tuū, non morieris: The Lord hath taken away thy ſyns, thou ſhalt not dye. Oh good God, he ayd but Peccaui, I hauehave ſynned out yet from his hart and not from the lyps onelyonly, as Pharao and Saule did, & incontinētly he he…reth: Thou ſhalt not dye, the Lord hath taken away thy fyns, or rather hath layd thē vponupon an other, yea tranſlated thē vponupon the back of his ſonne Ieſus Chriſt, who bare them, & not only them, but thine & myne alſo, if that we wyl now cry but from our harts, Peccauimus, we hauehave ſinned good Lord, we hauehave done wyckedly, enter not into iudgement wyth vsus, but be mercyful vntounto vsus after thy great mercy, and according to the multitude of thy compaſſions do away our iniquities &c. …or in deede God is not the God of Dauid onelyonly: Idem deus omnium, he is the God of all. So that Quicuuque inuocauerit nomen domini, ſaluus erit: He or ſhe whoſoeuer they be that call vponupon the name of the Lord, ſhalbe ſaued. In confirmation whereof this hiſtory is wrytten, as are alſo the other which I hauehave recited, and many mo which I myght recite: As of Manaſſes y• wicked king; which ſlew Eſay ye Prophet, & wrought very much wyckednes; yet the Lord ſhewed mercy vponupon hym beyng in pryſon, as his prayer doth teach vsus. Nabuchodonozer though for a tyme he bare Gods anger, yet at the length he found mercy. The City of Niniue alſo found fauour with God, as dyd many other, which I wyll omyt for times ſake, & will bring forth one or two out of the new Teſtament, that we may ſee God to be the ſame God in the newe teſtament, that he was in the old.
I myght tell you of many, if I ſhould ſpeake of the lunatike ſuch as were poſſeſſed wyth deuyls. lame, blynde, dumme, deafe, lepers, &c. but time wyll not ſuffice me: one or two therefore ſhall ſerue. Mary Magdalen had .vii. deuils, but yet they were caſt out of her, & of al others ſhe was the firſt that Chriſt appeared vntounto after his reſurre…ton. Thomas 1. Reg. ….would not beleue Chriſtes reſurrection, though many tolde hym which had ſene and felt hym: by reaſon whero… a man might hauehave thought that his ſynnes would hauehave caſt hym away. Except I ſhould ſee and feele (ſayth he) I wyll not beleue. Ah wylfull Thomas: I wyll not, ſayth he. But Chriſt appeared vntounto him, & would not leeſe him, as hee wyll not do thee 3. Reg…, 21, 22.good brother, if that wyth Thomas yu wylt keepe company wyth the Diſciples as Thomas dyd. Peters fal was ougly, he accurſed 4. Reg. 21▪ 4. R…g. ….hym ſelfe if euer he knew Chriſt and that for feare of a gyrle, and thys not once, but euen three dyuers tymes, and that in the hearyng of Chriſt hys Mayſter: but yet the third time Chriſt looked backe, & caſt on hym his eye of grace, ſo that he went out and wept vitterly: and after Chriſtes reſurrectiō not onelyonly did the Angels wyl the woman to tel Peter that Chriſt was riſen, but Chriſt himſelfe appeared vntounto hym ſeuerally: ſuch a good Lord is he.
The theefe hanging on ye croſſe ſayd but this: Lord when thou cō meſt into thy kingdome remember me, & what anſwer had he? This day ſayth Chriſt, ſhalt thou be with me in Paradiſe, What a comfort is this, in that he is now the ſame Chriſt to thee & me and vsus all, if we wyll run vntounto hym: for he is the ſame Chriſt to day & to morrow vntyl he come to iudgement Then in deede he wyll be inexorable: but now is he more ready to geue then thou to aſke. If thou cry, he heareth thee, yea before thou cry. Cry therefore, be bold man, he is not parciall. Call, ſaith he, and I wyll heare thee: Aſke Eſay. 3….and thou ſhalt hauehave. Seeke and Math. 7.thou ſhalt find, though not at the firſt, yet at the length. If he tary a white, it is but to try thee. Nam Hebr. 10.veniens veniet, & non tardabit. He is comming and wyll not be long.
Thus hauehave you foure meanes which you muſt vſe to the attayning of fayth or certaine perſwaſiō of Gods mercy towards you, which is the ſecoud part of penāce, namely prayer, the free & vniuerſal promiſes of Gods grace the recordation of the benefites of God paſt & preſent, the examples of Gods mercy. Which although thei might ſuffice, yet wil I put one mo… to them, which alonely of it ſelfe is ful ſufficient, I meane the death of the ſonne of God Ieſus Chriſt, which if thou ſet before the eyes of thy minde, it wyll confirme thy plackard, for it is the great ſeale of England, as they ſay, yea of all the world, for the coufirmation of al patents & perpetui…ies of the euerlaſting lyfe whereunto we are all called.
If I thought theſe which I hauehave before recited, were not ſufficient to confirme your fayth of Gods louelove towardes ſuch as doo repent, I would tary longer here in. But becauſe both I hauehave ben long, and alſo I truſt you hauehave ſome exerciſe of conſcience in this dayly (or els you are to blame) I wyll but touch and go. Conſider wyth your ſelues what we are, myſers, wretches, and enemies to God. Couſider what God is, euen hee whych hath all power, Maieſty, might, glory, ritches. &c perfectly of himſelfe & nedeth no thing, but hath althinges. Conſider what Chriſt is: concernyng his god head coequal with his father, euen he by whom althinges wer made, are ruled & gouerned: concerning his manhod the only dearlyng of his father, in whō is all his ioy. Now ſyr, what a louelove is this that this God which needeth nothing, would geue wholy his own ſelfe to thee his enemy, wreaking his wrath vponupon hym ſelfe in this his ſonne, as a man maye ſay, to ſpeare thee, to ſaue thee, to wyn thee, to buy thee, to hauehave thee, to enioy thee for euer. Becauſe thy ſynne had ſeparated the… from hym, to the ende thou mighteſt come e…tſones into his company agayne, and therein remaine, he himſelfe became, as a man would ſay, a ſynner, or rather ſyn it ſelfe, euen a maledictiō or curſe: that we ſynners, we accur…ed by our ſyn, myght by hys oblation or offering for our ſyns, by hys curſe, be delyuered from ſynne and from malediction. For by ſyn he deſtroyed ſynne, kylling death, Satan, & ſyn by rheir own weapons and that for thee & me (man) it we caſt it not away by vnbeliefe. Oh wonderfull louelove of God. Who euer heard of ſuch a louelove, the Father of heauen for vsus hys ennemies to geue hys owne deare ſonne Ieſus Chriſt, and that not onelyonly to be our brother, to dwel among vsus, but alſo to the death of the croſſe for vsus? Oh wonderful louelove of Chriſt to vsus al, that was content and wylling to work this feate for vsus. Was ther any louelove lyke to this louelove?
God in deede hath commended his charitie & louelove to vsus herein, that when we wer very enemies vntounto him, he wold geue his own ſonne for vsus. That we being men might become, as you would ſay, Gods, God would become man That we being mortal might be come immortal, y• immortal God would become mortal man. That we earthlye wretches myght be Citizens of heauen, the Lord of heauen would become, as a man would ſay, earthly, That we being accurſed myght bee bleſſed God would bee accurſed. That wee by our father Adam beyng brought out of Paradiſe into the puddle of all paine, myght be redeemed and brought into Paradiſe …gaine, God would be our father, and an Adam thereunto. That we hauing nothing might hauehave all things, God hauyng all thynges would hauehave nothyng. That we being vaſſails & ſlaues to all, euen to Sathan the feend, might be Lordes of all, & of Sathan, the Lord of all would become a vaſſal and a …laue to vsus al, and in daunger of Sathan. Oh louelove imcomprehenſible. Who can otherwiſe thinke now, but if the gracions good Lord diſdayned not to geue hys owne ſonne, hys owne hartes ioy for vsus his very ennemies, before we thought to beg any ſuch thing at his hands, yea before we were: who I ſay, can thinke otherwyſe, but that with him he wyl geue vsus al good thinges? If when we hated him & …led away from him, he ſent his ſonne to ſeeke vsus, who can thinke otherwiſe, then that now we louing him, and lamenting becauſe we louelove him no more, but that he wyl for euer louelove vsus? He that geueth the more to his enemies, wil not he geue the leſſe trow you to his friends? God hath geuen his own ſonne, then which thing nothing is greater to vsus hys enemies: & we now being becom his friendes, wyll he deny vsus fayth & pardon of our ſins, which though they be great yet in compariſon they are nothing at al? Chriſt Ieſus would geue his own ſelfe for vsus, when we willed it not, & wyll he now deny vsus faith if we wyll it? This wyl is hys earneſt, that he hath giuen vsus truly to looke in deede for the thing wylled. And looke thou for it in deede, for as he hath geuen thee to wyl, ſo wil he geue thee to do.
Ieſus Chriſt gaue his lyfe for our euyls, & by his death delyuered vsus: Oh then, in that he liueth now and cannot dye, wyll he forſake vsus▪ His hart bloud was not to deare for vsus when we aſked it not: what can then bee now to deare for vsus aſking it? Is he a chaungeling? Is he inutable as mā is? Can he repent him of his gif…es? Dyd he not foreſee our falles: Payd not he therefore the price? Becauſe he ſaw we ſhould fal ſore, therefore would he ſuffer ſore. Yea if his ſuffering had not bene inough, he would yet once more come again. God the father I am ſure, if ye death of his ſonne incarnate would not ſerue, wold himſelfe & the holy ghoſt alſo becom incarnate & dye for vsus. This death of Chriſt therfore looke on as the very pledge of Gods louelove towards thee, whoſoeuer thou art, how deepe ſoeuer thou haſt ſinned. See Gods hands are nailed they cannot ſtrike thee, hys feete alſo he cannot run trō thee, his armes are wyde open to embrace thee, his head hangs down ſo kyſſe thee, his very hart is opē, ſo that therin ſee, to…te, looke, ſpy Gene. 9 Geneſ. 19pe…pe, and thou ſhalt ſee nothing therin but louelove, louelove, louelove, louelove to thee: hyde thee therfore, lay thy head there with the Euangeliſt.
This is the clyft of the rocke Geneſ. 19wherein Helias ſtoode. This is the pillow of down for all akyng heades. Anoynt thy head wyth this oyle: let this oyntment enbaulme thy head, & waſh thy face Tary thou here, & cock ſure thou art, I warrant thee. Say with Paul: what can ſeparate me from the louelove of God? Can death, can pouerty, ſycknes, hunger, or any miſery perſwade thee now, that God loueth thee not? Nay, nothing can ſeparate thee from the louelove wher wyth God hath loued thee in Chriſt Ieſus: whom he ioueth, he loueth to ye end. So that …ow Leuit. 24,where aboundaunce of ſyn hath …en in thee, the more is the aboudance of grace. But to what end▪ Forſoth that as ſyn hath raigued to death, as the… ſeeſ…, to the kylling of Gods ſonne, ſo now grace muſt raigne to lyfe, to the honouring of Gods ſonne, who is now a lyue, and cannot dye any more.
So that they which by …ayth feele this, cānot any more dye to God, …t: o ſyn, whereto they are dead and buried with Chriſt. As Chriſt therefore liueth, ſo do they and that to God, to righteouſ…s and holynes. The life which they lyue, is In fide filii bei, in the faith of the ſonne of God, Wherby you ſee that now I am ſlipt into that which I made the third part of penance, namely newnes of lyfe, which I could not ſo hauehave done, if that it were a part of it ſelfe in deede, as it is au effect or fruit of the ſecond part, that is, of fayth T…. ….or truſt in Gods mercy. For hee that beleueth, that is, is certainly perſwaded ſynne to be ſuch a thing, that it is the cauſe of al miſery, and of it ſelfſo greatly angereth God, that in heauen nor in earth nothing could appeaſe his wrath, ſaue alonely the death and precious bloud ſheddyng of the ſonne of God, in whom is all the delight and pleaſure of the father he I ſay, that is perſwaded thus of ſyn, the ſame cānot but in hart abhor & quake to do or ſay, yea to thinke any thing willingly which Gods law teacheth him to be ſyn.
Agayne, he that beleueth, that is, is certainly perſwaded Gods louelove to be ſo much to wards him, that where through ſyn he was loſt & made a firebrād of hell, the eternal father of mercy, which is the omniſufficient God, & nedeth nothing to vsus or of anithing that we can do to deliuer vsus out of hel and to bring vsus into heauen, dyd ſend euen hys owne moſt deare ſonne out of hys boſome, out of heauen into hel, as a man would ſay to bring vsus, as I ſayd, from thēce into his own boſom & mercy, we being hys very enemies: he, I ſay that is thus perſwaded of Gods louelove towards hym, & of the price of his redemptiō, by the deare bloud of the Lambe imaculate Ieſus Chriſt, the ſame man cannot but louelove God againe, & of louelove do that, & hartely deſire to do better, the which myght pleaſe God. Trow you that ſuch a one, knowing this geare by faith, wil willingly walter & wallow in his wilful luſts, pleaſures & fātaſies Wyll ſuch a one as knoweth by faith Chriſt Ieſus i… hauehave geuen his bloud to waſh hym from hys ſyns, play the Sow to walter in his puddle of filthy ſyn & vyce againe? Nay rather then he wil be defiled again… ▪ by wilful ſynning he wil waſh often the feete of his affections, watching ouer y• vice ſtyll ſticking in hym, which as a ſpring continuallye ſendeth out poiſon inough to drown & defile him, if the ſweete water of Chriſtes paſſiō in Gods ſyght did not waſh it, & his bloud ſatiſfy the rigour of Gods iuſtice due for the ſame. Thys bloud of Chriſt ſhed for our ſins, is ſo deare in ye ſight of him that beleueth, that he wy…l abhorre in his hart to ſtampe it & tread it vnderunder his feete. He knoweth now by his beliefe that it is to much that he therto hee hath ſet to little by it, and is aſhamed therof, Therefore for the reſidue of hys lyfe he purpoſeth to take better beede to himſelfe then before he did. Becauſe he ſeeth by hys faith ye greuouſnes of Gods anger, ye foulnes of ſyn, the greatnes of Gods mercy, & of Chriſtes louelove towardes him, he wyll now be heedye to pray to God to geue hym his grace accordingly, that as with his eyes, toung, handes feete. &c. he hath diſpleaſed God, doing his own wyl: euen ſo now with the ſame eyes, toung, eares handes, feete. &c. he may diſpleaſe his own ſelfe, and do Gods wyll. Willingly wyll hee not doo that which myght renue the death of the ſonne of God He knoweth he hath to much ſynne vnwyllingly in him, ſo that thereto he wyl not adde willing offences.
This willing & witting offending & ſynning, whoſoeuer doth flatter him ſelfe therin, doth euidently demōſtrate & ſhew that he neuer yet in dede taſted of Chriſt truly. He was neuer truly perſwaded or beloued how ſoule a thing ſin is, how greuous a thing Gods anger is, how ioyfull and precious a thyng Gods mercy in Chriſt is, how exeeding broade, wyde, hye & d…eepe Chriſtes louelove is, Perchance he can write prate, talke & preach of this geare: but yet he in part by faith neuer felt this geare. For if he did once feele this geare in dede, then would he be ſo far from continuing in ſyn willingly & wittingly, that wholy and hartely he would geue ouer himſelf to that which is contrary I mean to a new lyfe, renuing Reg. …his youth euen as the Egle doth
For as we being in ye ſeruitude of ſyn, demōſtrate our ſeruice by geuing ouer our members to the obeying of ſyn from iniquitie to iniquity: euen ſo we being made free from ſynne by faith in Ieſus Chriſt, & endued with Gods ſpirite, a ſpirit of liberty, muſt nedes demonſtrate this fredom & liberty by geuing ouer our members to the obedience of the ſpir it: by the which we are lead & guided from vertue to vertue, & all kynde of holynes. As the vnbeleuers declare their vnbeliefe by the working of the euil ſpirit in them out wardly the fruits of y•, …eſh: euen ſo the beleuers declare their faith by the working of Gods good ſpirit in them outwardly the fruits of the ſpirit. For as the deuyll is not dead in thoſe which are hys but worketh ſtyll to their damnation: ſo is not God dead in them which be his, but worketh ſtyl to their ſaluation. The which working is not the 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 Eſay. 3u.the cauſe of the Appletree, but a Math. 7.fruite of it.
Thus then you ſee briefly that newnes of lyfe is not in deede a Hebr. 10.part of penance, but a fruit of it, a demonſtration of the iuſtifying faith, a ſigne of Gods good ſpirit poſſeſſing the hart of the penitēt: as the old lyfe is a fruit of impenitencie, a demonſtration of a lip faith or vnbeliefe, a ſigne of Sathans ſpirit poſſeſſing the hart 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 al that the Chriſtes are gouerned with the ſpirit of Chriſt, which ſpirite hath his fruites. Al other y• be not Chriſts are the deuils. He that gathereth Num▪ 14not … Chriſt, ſcattereth abroad.
Therfore dearly beloued, I befech you to conſider this grace, & deceiue not yourſelues. If you be not Chriſtes, then pertain you to the deuil, of which thing ye fruits of the fleſhe doth aſſure you, as whordom, adultecy, vncleannes, wantōnes, idolatry, witchcraft, enuy ſtrife, contention, wrath, ſedition, murther, dronkēnes, glut tony, blaſphemy, ſlothfulnes, idlenes, baudy talking, ſc…ādering, &c If theſe apples grow out of the appletrees of your haries, ſurely ſurely the deuel is at Inne with you, you are his birdes: whom when hee hath well fed, he wyll broth you & eate you, chaw you and champ you worlde wythout end in eternall wo and myſery. But I am otherwyſe perſwaded of you al. I truſt you be al Chriſt Ieſus hys people and chyldren yea brethren by fayth.
As ye ſee your ſins in Gods law and tremble, ſigh, ſorow and ſob for the ſame, euen ſo you ſee hys great mercies in his Goſpell and free promiſes, & therfore ar glad, mery & ioyfull, for that you are accepted into Gods fauour, hauehave your ſins pardoned, & are endued with the good ſpirit of God, euen the ſeale & ſigne manuell of your election in Chriſt before the beginuing of the world. The which ſpirit, for that he is the ſpirit of life geuen to you to worke in you, with you, & by you here in thys life, ſāctification & holynes, wher unto you are called that ye might be holy, euen as your heauenly father is holy: I beſech you all by admonition and warning of you that you would ſtyr vp the giftes of God geuen to you generally & particularly, to ye 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 go on forwards, that the which is holy, might yet be more holy, hee which is ryghteous, myght be more righteous, as the euil ſpirit moueth and ſtirreth vp the filthye to be yet more filthy, ye couetous to be more couetons, the wicked to be more wycked.
Decclare you now your repentance by woorkes of repentance Bryng fouth frutis, and worthy fruites, Let your ſorowing for your euyls demonſtratine it ſelfe departing frō the euyls you hauehave vſed, Let your certainty of pardon of your ſyns through Chriſt and your ioyin him be demōſtrated by purſuing of ye good things which Gods word teacheth you. You are nowe in Chriſt Jeſus Gods workmanſhip, to do good workes which God hath prepared for you to walke in. For the grace of God that bringeth ſaluation vntounto all men, hath appeared & teacheth vsus that we ſhould deny vngodlynes & worldly luſtes and that we ſhould lyue ſoberly, righteouſly, & godly in this preſent world, looking for that bleſſed hope & glorious appearing of the mighty God, & of our ſauiour Ieſus Chriſt, whych gaue him ſelfe for vsus, to redeme vsus from all vnrighteouſnes, & to purge vsus a peculiar people vntounto himſelf, feruently geuē vntounto good works. Againe Titus. 3. for we our ſelues alſo wer in times paſt vnwiſe, diſobedient, deceiued, ſeruing iuſtes & diuers pleaſures, liuing in maliciouſnes and enuy, full of hate & hating one another. But after, that the kindnes and louelove of God our Sauiour to manward appeared, not by ye deedes of righteouſnes which we wrought, but of his mercy he ſaued vsus by the foū …aine of the new birth, & with the renning of the holy Ghoſt, which he ſhed on vsus abnudantly thorow Ieſus Chriſt our Sauiour, that wee once iuſtified by his grace, ſhould be heires of eternall lyfe through hope. This is a true ſaying. But I wyll make an end, for I am to tedious,
Dearely beloued, repent your ſyns, that is, be ſory for y• which is paſt, beleue in Gods mercy for pardon, how deepely ſoeuer you hauehave ſinued, & both purpuſe & ear neſtly pernſe a new life, bringing forth worthy & true fruites of repentance. As you hauehave geuē ouer your members from ſyn ſo ſyn, to ſerue the deuyll, your tounges to ſweare, to lie, to ſlaiter, to ſcold, to ieſt, to ſcoſt, to baudy talk, to vain ianglyng, to boaſting. &c. your handes to picking, groping, ydlenes, fighting. &c your feete to ſkipping, going to euil, to daūſing. &c your eares to heare fables, lyes, fanities & euil things. &c: ſo now geue ouer your members to godlynes, your toūgs to ſpeake, your eares to heare, your eyes to ſee, your mouthes to laſt your hands to worke, your feete to go about ſuch thiuges as maye make to gods glory, ſobrie…y of life, & louelove to your brethrē, & that daily more and more diligently: for in a ſtay to ſtand you cannot, either better or worſe you are to day then you wer yeſterday. But better I truſt you be & wil be, if you marke wel my theme, yt is, Repent you. The which thing that you would do, as before. I hauehave hūbly beſought yon: euē ſo now yet once more I do agayn beſech you, & that for ye tender mercies of God in Chriſt Ieſus our Lord, Repent you, repent you, for the kingdom of heauen (yt is, a kingdom ful o…al ritches, pleaſures, myrth, beauty, ſwetenes, & eternall felicitie) is at hand. The eye hath not ſene the like, ye eare, hath not heard ye like, ye hart of man cannot conceiue the treaſures & pleaſures of this kingdō, which now is at hand to ſuch as repent, that is, to ſuch as are ſory for theyr ſins, beleue Gods mercy through Chriſt, & earneſtly purpoſe to leade a new life. The God of mercy through Chriſt his ſōne graunt vsus his holy ſpirit, & work in our hartes this ſorow, fayth, & new life, which through his grace I hauehave ſpoken of, both now & for euer.
Amen.