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
hope or trust of Gods frée mercy a piece thereof or else with Iudas they will marre all Perchance these words contrition confession and satisfaction were vsed as I haue expounded them at the first But in that we sée so much daunger and hurt by vsing them without expositions either let vs ioyne to them open expositions alwaies or else let vs not vse them at all but say as I write that penance is a hearty sorrow for our sinnes a good hope or trust of pardon through Christ which is not without an earnest purpose to amend or a new life This penance is the thing whereto all the Scripture calleth vs. This penance doe I now call you all vnto this must bée continually in vs and not for a Lent season as we haue thought this must increase dayly more and more in vs without this we cannot be saued Search therefore your hearts all all swearers blasphemers lyers flatterers lewd or idle talkers iesters bribers coueteous persons drunkards gluttons whoremongers théeues murtherers slanderers idle liuers negligent in their vocation c. All such and all other as lament not their sinnes as hope not in Gods mercy for pardon and purpose not heartily to amend to leaue their swearing drunkennes whoredome couetousnesse idlenesse c. All such I say shall not or cannot enter into Gods kingdome but hel fire is prepared for them wéeping and gnashing of téeth wherunto alas I feare me very many will needs goe in that very many will be as they haue bin let vs euen to the wearing of our tongue to the stumpes preach and pray neuer so much to the contrary and that euen in the bowels of Iesus Christ as now I beséech you all all and euery mothers child to repent and lament your sinne to trust in Gods mercie and to amend your liues Now me thinkes ye are somewhat astonied whereby I gather that presently you desire this Repentance that is this sorrow good hope and newnesse of life The which that you may the rather attaine and get to your comforts as I haue gone about to be a meane to stirre vp in you by Gods grace this desire of Repentance so through the same grace of God will I goe about now to shew you how you may haue your desire in this hehalfe And first concerning this part namely sorrow for our sinnes and hearty lamenting of the same For this if you desire the hauing of it you must beware that you thinke not that of your selues or of your owne free will by any meanes you can get it You may easily deceiue your selues and mocke your selues thinking more of your selues then is séemely All good things and not peeces of good things but all good things saith Saint Iames Iam. 1. come from God the Father of light If therefore penance be good as it is good then the parts of it be good 1. Reg. 2. From God therefore doe they come and not of our free will It is the Lord that mortifieth that bringeth downe that humbleth saith the Scripture in sundry places Ierem. 31. After thou haddest stricken my thigh saith Ieremie I was ashamed Loe he saith After thou haddest stricken me and therefore prayeth he euen in the last words almost he writeth Turne vs Lam. 5. O Lord and we shall be turned The which thing Dauid vsed very often Wherfore first of all if thou wouldest haue part of penance as for the whole Acts 22. 2. Tim. 2. because it is Gods gift so for this part go thou vnto God and make some little praier as thou canst vnto his mercy for the same in this or like sort MErciful Father of our Sauiour Iesus Christ because I haue sinned and done wickedly yet through thy goodnesse haue receiued a desire of repentance whereto this thy long sufferance doth draw my hard heart I beseech thee for thy mercies sake in Christ to worke the same repentance in me and by thy Spirit Power and Grace so to humble mortify and feare my conscience for my sinnes to saluation that in thy good time thou maist comfort and quicken me againe thorough Iesus Christ thy deerely beloued Sonne AMEN After this sort I say or otherwise as thou thinkest good if thou wilt haue this first part Contrition or sorrow for thy sins do thou begge it of God through Christ And when thou hast asked it as I haue laboured to driue thee from trusting in thy selfe so now I goe about to moue thee from flattering of thy selfe from sluggishnesse and negligence to be diligent to vse these meanes following Vnto prayer which I would thou shouldest first vse as thou canst secondly get thee Gods Law as a glasse to toot in for in it and by it cōmeth the true knowledge of sinne without which knowledge there can bee no sorrow For how can a man sorrow for his sinnes which knoweth not his sinnes As when a man is sicke the first steppe to health is to know his sicknesse euen so to saluation the first steppe is to know thy damnation due for thy many sinnes The Law of God therefore must be gotten and carefully looked in we must looke in it spiritually and not corporally or carnally as the outward word or letter doth declare and vtter and so our Sauiour teacheth vs in Mathew expounding the sixt and seuenth Commandements not onely after the outward déed but also after the heart making there the anger of the heart a kind of murther lusting after another mans wife a kinde of adultery And this is one of the differences betwéene Gods Law and mans law that of this mans law I meane I am not contemnable so long as I obserue outwardly the same But Gods Law goeth to the roote and to the heart condemning mee for the inward motion although outwardly I liue most holily As for example If I kill no man though in my heart I hate mans law condemneth me not but otherwise doth Gods Law And why for it seeth the root whence the euill doth spring If hatred were taken out of the heart then loftinesse in lookes detraction in tongue and murther by hand could neuer ensue If lusting were out of the heart curiosity in countenance wantonnesse in words loathsome boldnes in body would not appeare In that therefore this outward euill springs out of the inward corruption seeing Gods Law also is a law of liberty as sayth Saint Iames Iam. 2. Rom. 7. and spirituall as saith Saint Paul perfectly and spiritually it is to be vnderstood if wee will truely come to the knowledge of our sinnes For of this inward corruption reason knoweth little or nothing I had not knowen saith Paul that lusting which to reason and to them which are guided only by reason is thought but a trifle I had not knowen saith he this lusting to haue been sinne if the Law had not said Non concupisces Thou shalt not lust To the knowledge therefore of our sinne without which wee cannot repent or be sorrie for
our sin let 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
fire sayth Dauid so doe the wicked perish at the face or countenance of the Lord. If dearely beloued his face bee so terrible and intolerable for sinners and the wicked what thinke wee his hand is At the face and appearing of Gods anger the earth trembleth but we earth earth yea stones yron flints tremble nothing at all If we will not tremble in hearing woe vnto vs for then shall we bee crashed in pieces in feeling If a Lyon roare the Beasts quake but wee are worse then beasts which quake nothing at the roaring of the Lyon I meane the Lord of Hosts And why because the curse of God hardnesse of heart is already fallen vpon vs or else we could not but lament and tremble for our sins If not for the shame and foulenesse thereof yet at the least for the malediction and curse of God which hangeth ouer vs for our sins Lord be mercifull vnto vs for thy Christs sake and spare vs in thine anger remember thy mercy towards vs Amen And thus much for the third thing to the mooning of vs to sorrow for our sinnes that is for the tagge tyed to Gods Law I meane for the malediction and curse of God But if our hearts be so hard that through these we yet feele no hearty sorrow for our sinnes let vs fourthly set before vs examples past and present olde and new thereby the holy Spirit may be effectuall to worke in his time this worke of sorrowing for our sinne Looke vpon Gods anger for sinne in Adam and Eue for eating a peece of an apple Were not they the dearest creatures of God cast out of Paradise Were not they subiect to mortality trauaile labour c. Was not the earth accursed for their sinnes Doe not we all men in labour women in traueling with childe and all in death mortality and misery euen in this life féele the same And was God so angrie for their sinne and he being the same God will he say nothing to vs for ours alas more horrible then the eating once of one piece of an apple In the time of Noe and Lot Gen. 6. God destroyed the whole world with water and the Cities of Sodom and Gomorra Sebiom and Adamah Gen. 19. with fire and brimstone from heauen for their sinnes namely for their whoredomes pride idlenesse vnmercifulnesse to the poore tyranny c. In which wrath of God euen the very babes birds fowles fishes hearbes trées and grasse perished and thinke we that nothing will be spoken to vs much woorse and more abominable then they For all men may sée if they will that the whoredomes pride vnmercifulnesse tyranny c. of England far passeth in this age any age that euer was before Lots wife looking backe Gen. 19. was turned into a salt stone and will our looking backe againe yea our turning backe a gaine to our wickednesse doe vs no hurt If we were not already more then blinde Béetles we would blush Pharao his heart was hardned so that no miracle could conuert him if ours were any thing soft we would begin to sob Of sixe hundred thousand men Iosua and Caleb only but twaine entred into the Land of promise because they had ten times sinned against the Lord as he himself saith and think we Num. 14. that God wil not sweare in his wrath that we shall neuer enter into his rest which haue sinned so many tenne times as we haue toes fingers yea haires on our heads and beards I feare me and yet wée passe not The man that sware and he that gathered sticks on the Sabboth day Leuit. 24. Num. 15. were stoned to death but we thinke our swearing is no sinne our bribing rioting yea whore-hunting on the Sabboth day pleaseth God or else we would something amend our manners Helias negligence in correcting his sonnes 1. Reg. 5 nipped his necke in two but ours which pamper vp our children like puppets wil put vs to no plunge Helias sonnes for disobeying their fathers admonition brought ouer them Gods vengance and wil our stubbornnesse doe nothing Sauls malice to Dauid Acabs displeasure against Naboth 3. Reg. 21.22 brought there bloud to the ground for dogges to eat yea their children were hanged vp and slaine for this cause 4. Reg. 21. 4. Reg. 10. but we continue in malice enuie and murther as though we were able to wage warre with the Lord. Dauids adulterie w e Bethshabe was visited on the childe borne on Dauids daughter defiled by her brother and on his children one slaying another his wiues defiled by his owne sonne and himselfe driuen out of his Realme in his old age and otherwise also although he most heartily repented his sinne But we are more déere vnto God then Dauid which yet was a man after Gods owne heart or else we could not but fromble and begin to repent The rich glutton who insatiably delighted in gluttony what did it auaile him it brought his soule to hell and haue we any preheminence that God will doe nothing to vs. Achans subtill theft prouoked Gods anger against all Israel and our subtiltie yea open extortion is so fine and politike that we thinke God cannot espie it Gehezi his couetousnesse brought it not the Leprosie vpon him and on all his séed Iudas also hanged himselfe But the couetousnesse of England is of an other cloth and colour Well if it were so the same Taylor will cut it accordingly Anania and Saphira by lying linked to them sudden death but ours now prolongeth our life the longer to last in eternall death The false witnes of the two Iudges against Susanna lighted on their awne heads and so will ours do at length But what goe I about to auouch ancient examples where daily experience doth teach The Sweat the other yeare the Stormes the Winter following will vs to weigh them in the same ballances Men hanging and killing themselues which are alas too rife in all places require vs to register them in the same roules At the least in Children Infants and such like which yet cannot vtter sinne by word or déed we sée Gods anger against sin in punishing them by sicknesse death mis-hap or otherwise so plainly that wee cannot but grone again in that we haue poured out these sinnes in word and déede more aboundantly And here with me a little look on Gods anger yet so fresh that we cannot but smell it although we sloppe our noses neuer so much I pray God we smell it not more fresh hereafter I meane it forsooth for I know you looke for it in our deare late Souereigne Lord the Kings Maiesty You all know he was but a child in yéeres defiled he was not with notorious offences Defiled sayd I nay rather adorned with so many good gifts and wonderful qualities as neuer Prince was from the beginning of the world Should I speake of his wisedome of his ripenesse in iudgement of his learning of his godly zeale heroicall heart
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