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 euery 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 for 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 loue then prepare thy selfe vnto 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 haue 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 loue thee being his handy worke Doth he hate any thing that he made Is there vnablenesse with him Doth he loue 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 hands put thy helping hand Againe hath hee not made thee a Christian man or woman where if he would hee might haue made thee a Turke or Pagan This thou know'st he did of loue And doost thou thinke his loue 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 giue 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 loue to vs all Oh therefore let vs pray him that he would add to this that wee might beleeue these loue tokens that he loueth vs and indeed he will do it Lord open our eies in thy gifts to see thy gracious goodnesse Amen But to tarry in this I will not Let euery 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 haue hid himselfe yea he would haue 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 notwithstanding GOD turned his fierce wrath neither vpon him nor Eue which also required not mercy but vpon the Serpent Sathan promising vnto 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 loue 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 haue asked it What hast thou done saith God The voice of thy brothers bloud cryeth vnto me out of the earth O merciful Lord should Cain haue sayd I confesse it But alas he did not so and therefore said God Now 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 haue 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 mercifull 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 vs 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 giue 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 he 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 haue sinned sayth hee against my Lord and good God which hath done so much for me I caused indeed
Vriah to be killed I haue sinned I haue sinned What shall I do I haue 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 haue 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 vpon an other yea translated them vpon the backe of his Sonne Iesus Christ who bare them and not onely them but thine and mine also if that we will now cry but from our hearts Peccauimus We haue sinned good Lord we haue done wickedly enter not into iudgement with vs but be merciful vnto vs after thy great mercie and according to the multitude of thy compassions do away our iniquities c. For indeede God is not the God of Dauid onely 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 vpon the name of the Lord shall be saued In confirmation whereof this History is written as are also the other wich I haue 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 vpon him being in prison as his Prayer doth teach vs. Nebuchadnezzar though for a time he bare Gods anger yet at the length he found mercy The 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 vnto 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 haue thought that his sinnes would haue 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 vnto him and would not leese him neither will he thee beloued if with 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 vnto 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 vs all if wee will runne vnto him for hee is the same Christ to day and to morrow vntill he come to iudgement Then indeed he will be inexorable but now is he more ready to giue then to aske If thou crie he heareth thee yea before thou crie Crie therefore Esai 31. Mat. 7. be bold man he is not partiall Call saith he and I wil heare thée Aske and thou shalt haue 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. non tardabit Hee is comming and will not be long Thus haue 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 mercie Which although they might suffice yet will I put one more to them which all onely 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 the 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 haue before recited were not sufficient to confirme your faith of Gods loue towards such as do repent I would tarie longer herein But because I haue béene both long and also I trust you haue 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 onely Dearling of his Father in whome is all his ioy Now Sir what a loue is this that this God which néedeth nothing would giue 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 haue 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 loue of God Who euer heard of such a loue the Father of Heauen for vs his enemies to giue his owne dearely beloued Sonne Iesus Christ and that not onely to be our Brother to dwell among vs but also to the death of the Crosse for vs Oh wonderfull loue of Christ to vs all that was content and willing to worke this deede for vs.
obediēce or else some such sufficiēt cause as cannot but tickle vs vp to harty laboring for the 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 Againe 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 euery 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 conuersion or turning in that it cannot be true and hearty vnto 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 mercie 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 haue any occasion though they tarry not out the end of this Sermon I therefore diuide Penance into the three foresayd parts 1 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 onely differeth from that which men commonly haue 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 haue 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 from other sinnes then those which he doth heare Satisfaction they call amends making vnto 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 vs a little consider If a man repent not vntill he haue 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 he haue made confession of all his sins in the eare of his ghostly father if a man cannot haue 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 haue 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 haue 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 Yes vndoubtedly when they haue 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 vs they count it a presumption O obomination and that not onely 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 loue to God with all our heart Deut. 6.2 Mat. 22. soule power might and strength to that there is nothing can bee done to Godward Mar. 20. 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 loue one another Ioh. 3 as he loued vs. 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 loue of God and their Neighbour but that they had need to crie Remitte nobis debita nostra Forgiue vs our sinnes Mat. 6. So far are we off from satisfying Doth not Christ say Luke 17 When you haue done all things
our sin let vs secondly get vs Gods Law as a glasse to look in and that not only literally outwardly or partly but also spiritually inwardly and throughly Let vs consider the heart and so shall wee see the foule spots wee are stayned withall at least inwardly whereby we 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 loue 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 onely 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 onely to take Gods name in vaine but also not earnestly heartily and euen continually to call vpon his name onely to giue thankes vnto him onely to beléeue to publish and liue in his holy word In Gods Law we see it is a foule spot to our soules not onely to be an open prophaner of the Sabboth day but also not to rest from our owne words and workes that the Lord might both speak and work in vs and by vs not to heare his holy word not to communicate his Sacraments not to giue 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 onely to bee an open disobeyer of our Parents Magistrates Masters and such as bee in any authority ouer vs but also not to honour such euen in our hearts not to giue 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 onely to bee a manqueller in hatred malice proud lookes brags back-biting railing or bodily slaughter but also not to loue our neighbours yea our enemies euen in our hearts and to declare the same in all our gestures words and works In Gods law wee sée sée it a foule spot to our soules not onely 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 onely 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 onely to lye and beare false witnes against any man but also not to haue 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 onely to consent to 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-loue 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 vnto praier we should looke in Gods low spiritually The which looking if we vse with prayer as I sayd let vs 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 I 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 vpon 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 vs 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 Who 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 haue 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 vnto vs but vnto others For this Gods curse which is incomparable more fell and importable and is directed to vs yea hanging ouer vs all by reason of our sinnes 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
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 vnto vs English men before all nations vnder the Sunne and that of his exceeding loue towards vs. 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 bâ—â— 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 vs whose sinnes haue ouergrowen so our heads that they are climed vp to heauen I pray you my good brethren know that Gods anger towards vs 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 giue vs 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 the 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 What 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 onely 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 haue ye the 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 onely am thine owne Sonne as thou hast sayd in whom thou art well pleased wilt thou not heare me I haue by the space of thirty-three yeares done alwaies thy Will I haue 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 vpon mocked in misery and had giuen vp the ghoâ—t then bowed downe the head of Christ 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. 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 vs all My God my God why hast thou forsaken mee Oh hard hearts that we haue 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 And 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. 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 giue thee faith raise shee vp and exalt thee On 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 vs to heare him forasmuch as he often biddeth vs to aske of thee 2. Tim. 2. and therto promiseth that thou wilt heare vs and grant vs 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 loue 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 loue 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 hand without any doubting though forth-with thou féelest not the same for oftentimes we haue things of GOD giuen vs long before we féele them as we would doe Now vnto 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 loue towards thée that is the Gospell or publication of Gods mercie 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 Gods mercie but so that it hangeth vpon the condition of our worthinesse as if thou loue the Lord with all thy heart c. thou shalt finde mercy This kinde of promise though it declare vnto vs Gods loue which promiseth where he néedeth not yet vnto 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 haue 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 Marke 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 giue you a taste of these promises which are both frée and vniuersall except none but such as except themselues Well you shall haue one or two for a say In the 3. of Iohn saith our Sauiour So God the Father loued the world that he would giue his Dearling his own only Sonne that al that beleeue in him should not perish but haue euerlasting life Loe sir he saith not that some might haue life but all saith he And what all All that loue him with all their hearts all that haue liued a godly life Nay all that beléeue in him Althogh 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 vnto me all yee that labour and are laden and I will refresh you Let vs a litle looke one this letter Come vnto me Who should come Lords Priests Holy men Monkes Friers Yea Coblers tinkers whores theeues murtherers also if they lament their sinnes Come vnto 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 haue all men saued Loe he excepteth none And to Titus The grace of God bringeth saluation to all men As from Adam all haue recieued sin to damnation so by Christ all haue grace offered to saluation if they reiect not the 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 haue 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 very 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
Was there any loue like to this loue God indeede hath commanded his charitie and loue to vs herein that when wee were very enemies vnto him he would giue his owne Sonne for vs. 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 That wée hauing nothing might haue al things God hauing al things would haue 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 vs all and in danger of Sathan Oh loue incomprehensible Who can otherwise thinke now but if the gracious good Lord disdained not to giue his owne Sonne his owne hearts ioy for vs 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 giue vs all good things If when we hated him and fled away from him hee sent his Son to séek vs who can thinke otherwise then that now we louing him and lamenting because wee loue him no more but that he wil foreuer loue vs Hee that giueth the more to his enemies will not he giue the lesse to his friends God hath giuen his owne Sonne then which nothing is greater euen to vs his enemies and wée now being become his friends wil ne deny vs faith and pardon of our sins which though they be great yet in comparison they are nothing at all Christ Iesus would giue his owne selfe for vs when we willed if not and will he now deny vs faith if wee will it This will is his earnest that he hath giuen vs 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 giue thee to doe Iesus Christ gaue his life for our euils and by his death hee deliuered vs. O then in that hee liueth now and cannot dye will hee forsake vs his heart bloud was not too deare for vs when we asked it not what can then be now too deare for vs 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 he 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 vs. This death of Christ therefore look on as the very pledge of Gods loue 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 loue loue loue loue 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 and I le warrant thee Say with Paul What can separate me from the loue 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 loue 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 which I made the third part of penance namely newnesse of life which I could not so haue 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 loue 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 God and néedeth nothing to vs or of any thing that we can do to deliuer vs out of hell and to bring vs 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 vs 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 loue toward him and of the price of his redemption by the deare bloud of the Lamb immaculate IESVS CHRIST the same man cannot but loue God again and of loue 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 haue 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 sinning 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 vnder 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 loue towards him hee will now bee heedy to pray vnto God to giue him his grace accordingly that as with his eyes and tongue hands feet c. hee hath displeased God 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 mercie in Christ is how exceeding broad wide high and deep Christs loue 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 giue ouer himselfe to that 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 the cause of the one or the other being in any but onely 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 I 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 ioyfull for that you are accepted into Gods fauour haue 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 to 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 haue 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 vnto all men hath appeared and teacheth vs 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 vs to redeeme vs from all vnrighteousnesse and to purge vs a peculiar people vnto himself feruently giuen vnto 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 loue of God our Sauiour to manward appeared not by the deeds of righteousnesse which wee wrought but of his mercy hee saued vs by the fountaine of the new birth and with the renewing of the holy Ghost which he shedde on vs 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 haue sinned and both purpose and earnestperuse a new life bringing forth worthy and true fruites of Repentance As you haue 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 giue 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 loue 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 haue humbly besought you euen so now yet once more I do again beseech you and that for the mercies of God in Iesus Christ 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 vs his holy Spirit and worke in our hearts this sorrow faith and new life which through his grace I haue spoken of both now and for euer Amen AN Other Sermon made also by the sayd Master IOHN BRADFORD vpon the Lords SVPPER 1. Cor. 10.16 The Cuppe of blessing which we blesse is it not the Communion of the bloud of Christ The bread which we break is it not the Communion of the body of Christ THere are two Sacraments in CHRISTS Church the one of imitatiō that is wherwith we be enrolled as it were in the houshold family of God which Sacrament we call Baptism the other wherwith we be conserued fed kept and nourished to continue in the same family which is called the Lords Supper or the body bloud of our Sauior Iesus Christ broken for our sins and shed for our transgressions Of the former Sacrament that is of Baptisme to speake now I am not purposed because occasion and time serue not so thereto Babtism is in place of Circumcision Christian mens children ought to be baptized Of the second therefore will I speake something by Gods grace if that first you remember this that Baptisme in Christs Church now since Christs death is come in place of Circumcision which was in the same Church afore Christs comming Whereby we may sée that Christian Parents seeme to be no lesse bound to offer their Infants and Babes to be baptized that they may be taken and accounted of vs as members of Christs mysticall body wherunto they are receiued and sealed Gal. 4. then were the Hebewes their children to be taken as pertayning to the couenant and league with God wherwith they were inrolled alonely the circumstance of of the eight day not necessarie to be obserued being now abrogated But to come againe Of the Lords Supper I am purposed presently to to speake through the helpe of God because we are assembled in Christ I hope to celebrate the same Now that the things which I shall speake may be better obserued and caried away of you I will tell you how and in what sort I will speake of it Thrée things would I haue marked as the principals and scopes whereto I will referre all that I shall at this tyme speake thereof They be these Who what wharfore That is to make it more plain Who did institute this thing which we are about to celebrate this is the first The second is What the thing is whch is instituted And the last is Wherefore and to what end it was instituted whereby we shall be taught how to vse it Who did institute this Sacrament For the first Who did institute this Sacrament and Supper You all doe know that things are more estéemed sometime for the dignitie and authority of the person sometime for the wisedome of the person sometime for the power and magnificence of the person sometime for the tender loue kindnes of the person If néed were I could by examples set forth euery one of these but I hope it is not necessary Now then how can the thing which we be about to celebrate but be esteemed of euery one highly in that the author of it doth want no dignity no authority no wisdome no power no magnificence no holinesse no tender loue kindnesse but hath all dignity authoritie wisedome power magnificence c. and all that can be absolutely wished He is God eternall coequall and substantiall with the Father and with the holy Ghost the Image of the substance of God the wisedome of the Father the brightnesse of his glory by whom all things were made are ruled and gouerned Hee is the King of all kings and the Lord of all lords He is the Messias of the world our most deare and louing Brother Sauiour Mediatour Aduocate Intercessour Husband Priest So that the thing which commeth from him cannot but bee esteemed loued and embraced if dignity authority wisdome power glory goodnesse and mercy like vs. Yea if any thing that can bee wished like vs then cannot this which our Lord did institute but like vs and that so much the more by how much it is one of the last things which he did institute and conmaund God open our eies to see these things accordingly so shall wee come with more reuerence to this Table of the Lord which thing hee grant for his mercies sake Amen And thus much for the first who did
reformed and holpen in vs the Lord hath instituted this Sacrament I meane that we might haue in memorie the principall benefite of all benefits that is Christs death and that we might be on all parts assured of Communinon with Christ of al kindenes the greatest that euer God did giue vnto man The former to be the end wherfore Christ did institute this Sacrament he himselfe doeth teach vs saying Doe ye this in remembrance of me The latter the Apostle doeth no lesse set forth in saying The bread which we breake is it not the partaking or Communion of the body of Christ Is not the Cuppe of blessiing which we blesse the partaking or Communion of the bloud of Christ So that it appeareth the end wherefore this Sacrament was instituted was and is for the reformation and helpe of our obliuion of that which we should neuer forget and of our dubitation of that whereof we ought to be most certaine Concerning the former namely of the memorie of Christs death what commoditie it bringeth with it I will purposely for times sake omit Onely a little will I speake of the commodities comming vnto vs by the partakeing CommunioÌ„ we haue with Christ First it teacheth vs that no man can communicate with Christ but the same must néeds communicate with Gods grace and fauor where-through sinnes are forgiuen Therefore this commodity commeth here-through namely that we should be certaine of the remission and pardon of our sinnes The which thing wee may also perceiue by the Cup in that it is called the Cuppe of the new Testament to which Testament is properly attributed on Gods behalfe obliuion or remission of our sinnes First I say therefore the Supper is instituted to this end that hee which worthily receiueth should bee certaine of the remission and pardon of his sinnes and iniquities how many and great soeuer they be How great a benefit this is only they know which haue felt the burthen of sinne which of all heauy things is the most heauy Againe no man can communicate with Christs body and bloud but the same must communicate with his spirit for Christs body is no dead carkasse Now he that communicateth with Christs Spirit coÌ„municateth as with holines righteousnes innocency and immortality and with all the merits of Christs body so doth hee with God and all his glory and with the Church and all the good that euer it or any member of it had hath or shall haue Note though I apply this thus yet I would not that any man should think that Communionem sanctorum in the Creed is not set forth there for the better explication of that which preceedeth it namely what the holy Catholique Church is This is The communion of Saints which we beleeue in our Creede which hath wayting on it Remission of sinnes Resurrection of the flesh and life euerlasting To the end that we should be most assured certain of al these Christ our Sauiour did institute this his Supper and therefore would haue vs to vse it So that there is no man I thinke which seeeth not great cause of giuing thanks to God for this holy Sacrament of the Lord whereby if we worthily receiue it wee ought to bee certaine that all our sinnes whatsoeuer they bee are pardoned cleerely that we are regenerate and borne againe into a liuely hope into an inheritance immortall vndefiled and which can neuer wither away that wee are in the fellowship of God the Father the Sonne and the holy Ghost that we are Gods Temples at one with God and GOD at one with vs that wee are members of CHRISTS Church and fellowes with the Saints in all felicitie that wee are certaine of immortalitie in soule and body and so of eternall life then which thing what can bee more demanded CHRIST is ours and wee are Christs hee dwelleth in vs and we in him Oh happy eyes that see these thinges And most happy hearts that féele them My deare brethren let vs pray vnto the Lord to open our eyes to see these wonderfull things to giue vs faith to feele them Surely wee ought no lesse to be assured of them now in the worthy receiuing of this Sacrament then wee are assured of the exteriour symboles and Sacraments If an Angel from Heauen should come and tel you these things then would you reioyce and be glad And my deare hearts in the Lord I euen now though most vnworthy am sent of the Lord to tel you no lesse but that you worthily receiuing this Sacrament shall receiue remission of all your sinnes or rather certaintie that they are remitted and that you are euen now Gods Dearlings Temples and fellow inheritors of all the good that euer hee hath Wherefore sée that you giue thankes vnto the Lord for this his great goodnesse and prayse his Name for euer An obiection of vnworthy receiuing Oh saith one I could be glad in very deed and giue thanks from my very heart if that I did worthily receiue this Sacrament But alas I am a very grieuous sinner and I féele in my selfe very little repentance and faith and therefore I am afeard that I am vnworthy The answere To the answering of this obiection I think it necessary to speak something of the worthy receiuing of this Sacrament in as great breuitie and plainenesse as I can The Apostle willeth all men to proue and examine themselues before they eate of the Bread and drinke of the Cup for they that eate and drinke vnworthily eate and drinke their owne damnation Therefore this probation and examination is necessary If men will try their Gold and Siluer whether they bee Copper or no is it not more necessary that men should trie their consciences Now how this should bée the Papists teach amisse in sending vs to their auricular Confession which is impossible The true probation and tryall of a Christ an conscience consisteth altogether in Faith and Repentance Faith hath respect to the Doctrine and Articles of our Beliefe Repentance hath respect to manners and conuersation Concerning the former I meane of Faith wee may see the Apostle teacheth vs 2. Corinthians 11. Concerning the latter for our conuersation those sinnes which are commonly called mortal or deadly are to be remoued These sins are discerned from other sins by the Apostle Rom. 6. in saying Let not sinne raigne and beare sway in your mortall bodies For truely theâ— we sinne deadly when wee giue ouer to sinne and let it haue the bridle of his libertie when wee striue not against it but allow it and consent to it Howbeit if wee striue against it if it displease vs then truly thogh sinne be in vs for wee ought to obey God without all resistance or vnwillingnesse yet our sins be not of those sinnes which separate vs from God but for Christs sake shall not be imputed vnto vs beléeuing Therefore my dearely beloued if that your sinnes doe now displease you if you purpose vnfainedly to bee enemies to sinne in your selues and in others as you may during your whole life if you hope in Christ for pardon if you beleeue according to the holy Scriptures and Articles of the Christian Faith set forth in your Creede if I say you now trust in Gods merey through Christs merits if you repent and earnestly purpose before God to amend your life and to giue ouer your selues to serue the Lord in holinesse and righteousnesse all the dayes of your life although before this present you haue most grieuously sinned I publish vnto you that you are worthy ghests for this Table you shall be welcome to Christ your sinnes shall be pardoned you shall be endued with his Spirit and so with Communion with him and the Father the whole Church of God Christ will dwell in you and you shall dwell in him for euermore Wherefore behaue your selues accordingly with ioyfulnes thanksgiuing Doe you now appeare before the Lord make cleane your houses and open the doores of your hearts by repentance and faith that the Lord of Hostes the King of glory may enter in and for euer hereafter beware of all such things as might displease the eyes of his Maiestie Flie from sinne as from a Loade come away from Popery and all Antichristian Religion be diligent in your vocations be diligent earnest in Prayer hearken to the voyce of God in his Word with reuerence liue worthy your profession Let your light in your life so shine that men may sée your good workes and glorifie your Father which is in heauen As you haue beene darkenesse and followed the works of darknesse so now henceforth bee light in the Lord and haue societie with the works of light Now hath God renewed his couenant with you in Gods sight now are you as cleane and healed from all your sores of sinnes Goe your waies sinne no more lest a worse thing happen vnto you Sée that your houses béeing new swept bée furnished with godlinesse and vertue and beware of idlenesse lest the Deuill come with seuen spirits worse then himselfe and to take his lodging and then your latter end will be worse then the first God our Father for the tender mercie and merits of his Sonne bée mercifull vnto vs forgiue vs all our sinnes and giue vs his holy Spirit to purge cleanse and sanctifie vs that wee may bée holy in his sight through CHRIST and that we now may bee made ready and worthy to receiue this holy Sacrament with the fruits of the same to the full reioycing and strength 〈◊〉 of our hearts in the LORD 〈…〉 to whom bée all honour and glory world without end Amen To GOD be all Praâ—â—â— FINIS