The Good Old Way, OR An Excellent and Profitable Treatise of REPENTANCE MADE By that Pretious man of God and faithfull Martyr of Jesus Christ M r JOHN BRADFORD in the yeare 1553. Now published with two Prefaces, relating the life of the Author, and the excellency of the WORKE.

Except ye repent ye shall all likewise perish. Luke 13.5.
The times of this Ignorance God winked at, but now commandeth all men every where to Repent. Act. 17.30.

OXFORD, Printed by LEON. LICHFIELD Printer to the Ʋniversity 1652.

To all faithfull Mnasons, old Disciples, and all those who desire and endeavour to walk in the good old Gospel-way of Faith and Repentance.
Grace, Mercy, and Peace from God our Father, and from our Lord JESUS CHRIST.

IT is a common Proverb that good Wine needs no lvy bush, No more doth this good old Wine, this excellent Treatise of that Saint of God, M r Bradford need any letters of commendation. Yet it will be requisite to speak something, and I hope it will be interpreted a deed of [Page]charity if I interpose as an Advocate for the truth of this Orphan Tract, whose Father was a Saint on earth, and now reignes as a glorious Saint in heaven. The work is legitimate, transcribed af­ter an exact Copy: and it's sutable to the stile, and savours of the Authors spi­rit. The many choyce breathings in his letters, and this Treatise are all of a peece, good old gold, more pretious then that of Ophir.

Something I shall briefely speake of the Author, and then of this Tract. For the Author, what his learning was is upon Record, how solid and sinuous his disputations were with the Popish Pre­lates, Spanish Friars, and others that vi­sited him in prison, and how dextrously he managed all his Disputations, with Wisdome, judgement, and zeale, you may read largely in M r Foxes Martyrology. He was a man of an acute witt, penetra­ting judgement, and had the approba­tion and advice of Martin Bucer to enter into the Ministery.

His piety was rare and eminent. As was the man, so was his communicati­on, holy and usefull. Who so reads his [Page]spirituall breathings, (I might almost call it a transcendent style) in his Epi­stles, must needs confesse, that he was one of the holiest men that ever lived since the Apostles time. Take a tast of him in these few characters,

1. He was a zealous, plaine, profita­ble Preacher of Gods word, He knew how to divide the word aright, and walke accordingly. He had those two rare Qualifications of a Preacher [...]. He was a Boanerges a sonne of Thunder, to impenitent, ob­durate sinners, but a Barnabas, a sonne of consolation to the children of God.

2. He was of an humble selfe-deny­ing spirit. I never read of any, that had a meaner opinion of himselfe, then he had. You shall finde the subscription of his letters, Miserrimus peccator, a very hypocrite, the most hard-hearted unthankefull sinner, a very painted hypocrite, John Brad­ford. So cheap an esteeme had he of himselfe. This humility is an adorning grace, next to the garment of Christs righteousnesse, none like to it, where­fore the Apostles phrase is Emphaticall 1 Pet. 5. [...]: [Page] Be ye cloathed with humility: Let it be your uppermost garment; Cyprian saith, Fundamentum sanctitatis est humilitas. This holy man's example is worthy of our imitation.

3. He was much acquainted with God, and enjoyed a holy communion and familiarity with him, in Prayer & Meditation. He meditated much, and Meditation is the spirituall digestion of the soule. It's a divine ruminating upon the word read, or Preached: when we meditate seriously on the Promises, Attributs, or such choyce subjects, we are up in the Mount with Moses, we soare aloft, even to heaven, being carryed by the wings of holy meditation. This medi­tation is an uphill duty, Isaack, Moses, Paul, and other Saints of God, have found sweet consolation flowing from it: And he joyned prayer to Meditati­on, he was frequently upon his knees, and he would not rise up, till he felt something coming in, some spirituall illapse darted upon his soule. His practice was suta­ble to Bernard's resolution, Nunquam Do­mine discedam a te sine te. He studied usu­ally upon his knees, and prayed much [Page]in his study; and indeed he studies well who praies well. And he can take the most comfort of his study, who reaps the fruits of his paines, as Returnes of his prayers.

4. He was of a melting tender heart. He wept much and mourned, that he could not bring his dull heart to love Jesus Christ more. At table as he sate at meat, he usually pulled his hat down before his eyes, and poured forth abun­dance of teares upon his trencher. He had a tender heart, bowells opened to the Prisoners, he had a tender care both of their bodies and soules. When he was in Prison, he visited frequently his Fellow-Prisoners, and spent much time in praying for them, exhorting of them, and contributing liberally out of his purse unto them.

I need adde no more, for what I can say is too little & beneath the Authors worth, of whom the World was not worthy: He lived a Saint, and died a Martyr.

Now, for this worke which I here present to the Reader, I am assured, that its not spurious, but the genuine [Page]issue of this worthy Author. Herein is handled The Doctrine of Repentance, with many moving considerations thereun­to. Perhaps his plaine Phrase may not suite this curious age, which is too too much given to affectation of words, Sed distinguenda sunt tempora. Those times were not used to set forth or garnish their dishes as now they are, yet, the food is wholsome, plaine and profita­ble. And if our palates cannot relish such food, I feare there's some distem­per in them, and it's our duty to pray for the removall thereof, I shall not make a Panegyrick on the Treatise. The work will abundantly commend it selfe. Here's Evangelicall Repentance, prest home unto the Conscience, with many cogent convincing Arguments. It was then spoken in season, and it's a Do­ctrine that can never be prest our of season: These are Gospel daies. The Kingdome of heaven is at hand, and of all times Gospel times are peculiar times of Repentance. The Lord calls upon all rankes of men, Magistrates, Mi­nisters, People, Repent, Repent. Various dispensations call on us to repent, some [Page]times God speaks in the Thunder of judgement, sometimes in the Musick of mercy: Both by mercies and judge­ments we are called to Repentance. The last words of this holy Martyr were Repent England: And truly the words of a dying man should be much set by, Especially of a dying Saint, who bequeaths this Legacy to England in his last breath.

Now whoever thou art, that readest this book, and art hereby won, to think on thy waies, and turne unto God, give God the glory, and look on it as a speciall hand of providence, in bring­ing this book to thy sight. I will not detaine thee longer from reading this ensuing Treatise; Read it, and read it againe, with prayer and Meditation, and the Lord teach thee to profit by it. And so I commend thee to the grace of God, and bid thee heartily Farewell; entreating thy prayers for him, who in love to thy soule, hath revived this Treatise, and remaines

Thy servant for Christs sake H. W.

To the Reader.

BEing over entreated to Preface something to this Peece, I crave a little patience, whilest I speak a little both to the Worke and Workman; In the Work, there is, 1. The Matter, 2. the Frame or composure considerable, the subject mat­ter is Repentance, and thats a thing, which will never be out of season, till sin, which never is in season, be out of mens hearts and lives. Some men (indeed) have thought (in temptation only I hope) this a worke (for some at least in these daies) too legall, and below their Gospel pri­viledges, but if it be rightly stated and under­stood, it will be found a Gospell both duty and priviledge beyond the mercy of Law, and never more seasonable then in times of Grace Act. 17. 30, much pressed by the Lord of Preachers and his forerunners, by his Apostles, and their succes­sors down to our Authors time, who frequented no one doctrine or duty more. For the forme and manner of handling this Theme, we referre there­unto, his method, his stile or phrase. In the first, we must allow a latitude to him, to others, according to each mans gift and genius, so long as curiosity and confusion be avoided, and the [Page] capacity of the hearer considered. Much I know is written about the Method of Preaching, and it must be granted, that nothing contributes more to the memory both of the speaker and hearer, then method doth: Howheit, the rule holds that the greatest art is to dissemble art, and that Preacher who studies himself and his people most, usually speaks most to the heart, and to e­dification; a Workman may fetch his stuffe from anothers shop, but if he will make the suit fit, he must apply himselfe to the party concerned, and take measure of him; I mean this, a Teacher must fetch all his materials from the word, but his application from the Auditory, and herein this good man was his crafts master.

Nor will his Method (I am confident) be quarrelled by any true Artist, he begins with a description of the Term, of the Thing, and that done, he casts it into the parts, vindicating them from false glosses and mistakes, and restoring them to their proper sense; and the way thus cleared, he bears down all before him with strength of argu­ment and application, wherein lies the life of this, of any Sermon.

For his Phrase, thats suited to the times wherein he lived, and to the matter that lies be­fore him, and whilst 'tis so, it was not needfull, either to alter a tearme unlesse it were super annua­ted, or to adde a word, unlesse it were to make up a [Page]gappe where the Coppy seemed defective: It is confessed on all hands (his persecutors not gain­saying it) that the Author was (in those times) a master of speech, Marc. 4.33 Lumen o­rationis perspicui­tas. but he had learned of his Master, not to speak what he could speake, but what his hearers could heare, he knew that clearnes of speech was the excellency of speech and therefore resolved with a good Orator to speak beneath himselfe, Aug. who would call a bone os­sum to a­void the ambiguity in os. in Psal. 138. secundum Aug. rather then above his Auditory, and with the nurse to speake broken words rather then obscure and doubtfull, other­wise, his eloquence was confessedly great, that is, Native, Masculine, Modest, in one, Heaven­ly, for if you marke him, he savours and breaths nothing but Heaven, yea, he sparkles, thunders, lightens, pierces the soft, breaks only the stony heart.

The blessing of God hath been signally eminent upon this land in her Preachers, I had almost said beyond all lands since the Reformation, the Lord make us sensible of it, & really thankefull for it to the encouragement of all such. Amongst these, I have in my time met with foure mighty men upon this very argument, now all with God, for I forbeare to instance in the living, the men are, John Bradford, John Udall, Arthur Dent, Dan. Dyke, and (if I might be pardoned for for comparing dead men, which I doe not practice towards the living) I should think that as M r Bradford is before them all in time, so not be­hinde any one of them in this way of Preaching [Page]he was of a most sweet, humble, and melting spirit, who (I know not how) will be in a mans bosome ere he be aware, and willingly winne him from himselfe to Christ. Many years are now past since I first read this Tract, and it is not to be stranged if still I affect it, tis the first Printed Sermon that affected me to purpose, and I were to blame, if I should be unwilling to carve and con­vey it to others, which whilest I doe, it is not to be expected, that I should engage either for or against every punctilio in it, he shall shew little ingenuity and lesse Charity, who cannot look upon such a Brother dissenting in some opinion or expression, without some abatement of affection or respect. It was the frequent profession of my ever honoured Predecessor, where I see most of Christ, there will I love most, whether the party be of my opinion or of a different judgement, so he, so I, but of the Work enough; shall I speak a little of the Workman? This blessed Martyr, who beautisied his sufferings with his meeknesse & humility, was (doubtles) one of a thou­sand, whether a better Preacher or Scholler, is to me a great question, after his conversion, his whole life was a continued Sermon of Repentance, in his addresses to the Ʋniversity, to the Citty, to his Country men and kinsmen, he Preacht Repentance, he liv'd Repentance, and in his last farewell to this land, he breathed out his last thus: O Eng­land, England Repent Repent of thy sins.

I am much ashamed, when I read his workes and life penned by many, and cannot without sad reflections upon my selfe, consider how farre our meanes, helps, opportunities are beyond his times, and how infinitely I, to censure none but my selfe, fall short of him in the practice of godlinesse and power of exhortation. Truly if Luthers three engredients, 1. Prayer, 2. Meditation, 3. Temp­tation, make up either Preacher or Christian, you may find them all in him, who was a man of prayer, of meditation, of temptations, as his workes speak him, and they found him, who have made use of him, in their temptations and desertions: The man who most (in my mind) re­sembled him in Preaching, conference, pray­er, temptation, every way, was the man whose society I sometimes enjoyed: this blessed man, now with Christ, hath often told me, that he him­selfe (whose ability and dexterity in setling and satisfying troubled spirits was certainly great) hath been at one time, so overwhelmed with temptations, and at another, so becalmed into a flatnesse and listlesnes of spirit, that he hath been enforced to adopt M. Bradfords meditati­ons, ejaculations, and expressions, & to spread them before God as his own, upon this account, because M. Bradford had in his writings (as he thought) represented his case, said more for him, and done his errand better then he could for him­selfe. This passage I the rather publish, (because [Page]upon this occasion) I would stir up men of parts and experience to impart their experiences and sufficiencies in this kind whilst they live, as little knowing how many drooping and desponding soules their surviving workes may helpe, when themselves sleep in the dust. It is a thing that long since I bewailed, that so little is this way done by able, Orthodox, experienced Casu­ists, but they who (for ought appeares) know least of the mystery of godlinesse, and methods of Sotan, undertake the worke. I doe not meane such as Gerson, Parisiensis, Saváorola, &c. who speake as if they had met with something of God in their lives and consciences; but certaine Jesuits and Canonists, who resolve all into a blind, and (upon the matter) an humane credence, and shew more wit then grace; as 'twas once said of a Rabbin in their resolves. There be not (I believe) more able men for case divinity and all practicalls in the World, then in this Nation, would they apply themselves accordingly, some yet living, have given undeniable proofes of their a­bility in this errand, I forbeare to name them, be­cause I would decline the suspicion of flattery, I may more freely speak of our Greenhams, Dods, Perkins, Ameses, Baineses, as also of our Randals, Boltons, Bals, &c. who are now out of hearing, but not out of memory; Oh that others behind them in time, but not in abilities, would take up the worke where they left, and carry [Page]it on, at least, that that brother, who owes so much to God for temptations, and can say (out of his observations) so much for God in the case of temptation and desertion, would at last perfect his Tract of Temptations so happily begun. Mr R. Ca. of Tentat.

But I have made the Porch too wide, I conclude where I began, with humble (and when I say humble I say all) M r Bradford, I have had some other Workes of his, but Warre hath Plun. dred me of many Books. This peece, a godly Bro­ther (who is never weary of doing good) hath recovered out of the dust, and once more made publique, under God, thank him (Reader) if thou be the better for it, and better thou maist be, if thou wilt lay downe pride and prejudice, and take this up in humility, and with purpose of a­mendment, read it, think on it, pray for a blessing, and if thou findest little at first, read againe, pray againe, apply againe, and I misse my aime, if thou dost not meet with more at last, then, it seemed to promise at first. I commend both it and thee to the blessing of the Great God, and having an­swered the importunity of my friend in saying thus much, I rest

Thine in Christ R. H.

A prositable Treatise of Repentance, made by that holy and Constant Martyr of Christ M r. JOHN BRADFORD. 1553.

MAT. 4.17.

Amend your lives for the Kingdome of Heaven is at hand.

THe life we have at this pre­sent, is the gift of God, in whom we live move and are; and therfore he is called Jeho­vah, for the which life, as we should be thankfull, so, may we [Page 2]not in any wise use it after our corrupt fantasies; but to the end for which it is given and lent us, that is; to the setting forth of Gods praise and glory, by re­pentance, conversion and obedience to his good will and holy lawes; where­unto his long-suffering doth, (as it were) even draw us, if our hearts by im­penitency were not hardned. And ther­fore our life in the Scripture is called a walking; for that, as the body draweth dayly more and more neare its end, that is the earth: even so our soul draw­eth daily more and more neere unto a period, that is, salvation, or damnati­on, heaven or hell.

Of which thing, in that we are most carelesse, and very fooles, (for we alas, are the same to day, we were yesterday, and not better or nearer to God, but rather nearer to hell, Sathan and per­dition; being covetous, idle, carnall, se­cure, negligent, proud, &c. I think my labour cannot be better bestowed then with the Baptist, Christ Jesus, and his Apostles, to harp on this string, which of all other, together with faith, is most necessary, and in these daies most sea­sonable. [Page 3]What string is that? saith one? Forsooth brother, the string of Repen­tance, the which Christ our Saviour did use, first in his Ministry; and as his Mi­nister, at this present I will use unto you all: Repent for the Kingdome of hea­ven is at hand.

This sentence thus pronounced, and Preached by our Saviour Jesus Christ,, as it doth command us to re­pent, so to the doing of the same, it sheweth us a sufficient cause to stirre us up thereunto; namely, for that, The King­dome of heaven (which is a Kingdome of all joy, peace, riches, power and plea­sure) is at hand, to all such as doe so, that is, as do repent. So that the mean­ing hereof is, as though our Saviour might thus speak presently: Syrs for ‘that I see you all walking the wrong way, even to Sathan, and unto hell fire, by following the Kingdome of Sathan, which now is coloured un­der the vaine pleasures of this life, and foolishnesse of the flesh, most sub­tilly, to your utter undoing and de­struction: behold and marke well what I say unto you: The Kingdome of Heaven, [Page 4]that is, an other manner of joy and fe­licity, honour and riches, power and pleasure, then you now perceive or en­joy, is even at hand, and at your backs: and if you will turne againe, that is repent ye, you shall most truely and pleasantly feele, see and inherit. Turne againe therefore I say; that is Repent, for this joy I speake of, the Kingdome of heaven is at hand.’

1. Here we may note, first the cor­ruption of our natures, in that to this commandement. Repent you, he addeth a cause, For the Ringdome of heaven is at hand: For by reason of the corruption and sturdinesse of our nature, God un­to all his commandements, commonly, either addeth some promise to provoke us to obedience, or else some such suffi­cient cause, as cannot but stirre us up to hearty labouring for the doing of the same: as here, to the commandement of acting repentance, he addeth this Aetiologe or cause, For the Kingdome of heaven is at hand.

2. Againe, in that he joyneth the commandement as a reason, saying: For the Kingdome of heaven is at hand. We [Page 5]may learne that of the Kingdome of heaven, none (to whom the Ministry of Preaching doth appertaine) can be partaker, but such as repent and doe a­mend. Therefore, dearely beloved, if you regard the Kingdome of Heaven, in that you cannot enter therein, except you repent: I beseech you all of every estate, as you desire your own peace of conscience to repent and amend. The which thing that ye may doe, I will en­deavour my best now to helpe you, by Gods grace.

But first, because we cannot well tell what repentance is, through ignorance, and for lack of knowledge, and false teaching: I will (to begin withall) shew what Repentance is. Repentance, is no English word, but we borrow it of the Latinists, 1. Resipis­centia. to whom it is an after thinking in English: in Greeke, a being wise afterwards: in Hebrew, 2. [...] a conver­sion or turning; the which conversion or turning, cannot be true and hearty, 3. [...] (unto God especially) without some good hope or trust of pardon, for that which is already done and past, is there­fore (after hearty sorrow) an earnest [Page 6]purpose to amend, and to turne to God with a trust of pardon.

This definition may be divided in­to three parts.

  • 1. First a sorrowing for our sinnes.
  • 2. Secondly, a trust of pardon, which otherwise may be called, a per­swasion of God's mercy, by the merits of Christ, for the forgivenesse of our sinnes,
  • 3. And thirdly, a purpose to amend, or a conversion to a new life. The which third or last part, cannot be called so properly a part, as an effect of that repentance we now speake of, as towards the end ye shall see by Gods grace. But yet lest such as seeke for occasion to speake evill, should have a­ny occasion, if they tarry not out the end of this sermon: I therefore divide repentance into the three foresaid 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 the thing is; a sorrowing for sinne, a purpose to a­mend, [Page 7]with a good hope or trust of pardon.

This penance not only differeth from that which men commonly take to be penance, in saying and going over our enjoyned Ladies Psalters, seaven peni­tentiall Psalmes, superstitious Fastings, Pilgrimages, Almes-deeds, and such like things; but also from that which the more learned have declared, to consist of three parts: namely, contriti­on, confession, and satisfaction.

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

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

Satisfaction they call amends making unto God for their sinnes, by their un­due works, Opera indebita, workes more then they need to doe, as they terme [Page 8]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 be allowed, taught, Preached written, let us a little consider.

If a man repent not, untill he have a just and full sorrowing for his sinnes (dear­ly beloved) when shall he repent? For in as much as hell fire, and the punish­ment of the Divels, is a just punishment for sinne: In as much as in all sinne, there is a contempt of God, which is all goodnesse, and therefore there is a de­sert of all ilnesse: alas; who can beare or feele this just sorrow, this full sor­row for our sinnes, this their contriti­on, which they doe so discerne from their attrition? shall not man by this doctrine rather despaire, then come to repentance? If a man repent not untill he have made confession of all his sinns in the eare of his ghostly Father: if a man cannot have absolution of his sins, untill his sins be told by tale and num­ber in the Priests eare, in that (as David saith) none can understand, much lesse then utter all his sins: Delicta quis in­telligit? [Page 9]Who can understand his sins? In that David complaineth of himselfe elsewhere, how that his sinnes have o­verflowed his head, and as a heavy bur­then doe oppresse him; alas shall not a man by this doctrines be utterly dri­ven from repentance? Though they have gone about, something to make a plaister for their sores of confession or attrition, to asswage this stuffe; bidding a man to hope well of his contrition, though it be not so full as is required, and of his confession, though he have not numbred all his sinnes, if so be that he doe so much as in him lieth: deare­ly beloved, in that there is none, but that herein he is guilty (for who doth as much as he may?) think yee, that this plaister is not like salt to sore eyes? Yes undoubtedly, alas when they have done all they can, for the appeasing of consciences in these poynts, this is the summe, that we yet should hope well, but yet so hope that we must stand in a mammering and doubting, whether our sins be forgiven. For to beleeve remissio­nem peccatorum, that is, to be certaine of forgivenesse of sinnes, as our Creed [Page 10]teacheth us, they count it a presumpti­on. O abomination, and that not one­ly therein, but in all their penance as they paint it!

As concerning satisfaction, by their Opera indebita, undue workes; that is by such works as they need not to doe, but of their own voluntarinesse and wil­lingnesse: (wilfulnesse in deed) who seeth not monstrous abomination, blasphemy, and even, open fighting a­gainst God? For if satisfaction can be done by man; then Christ died in vaine, for him that so satisfieth, and so reign­eth he in vaine; so is he a Bishop and a Priest in vaine. Deut. 6.2. Mat. 22. Gods law requireth love to God with all our heart, soule, pow­er, might and strength: so that there is nothing can be done to God-ward, Mark 20. Luke 10. which is not contained in this com­mandement: nothing can be done, o­ver and above this. Ioh. 3. Again, Christ re­quireth to man-ward, that we should love one another as he loved us. And think you, beloved, that we can doe a­ny thing to our Neighbourward, which is not herein comprized?

Yea, let them tell me, when they do [Page 11]any thing so in the love of God, and their Neighbour, but that they had need to cry: Remitte nobis debita nostra, Mat. 6. forgive us our sinnes. So farre are wee off from satisfying. Doth not Christ say: Luke 17. When you have done all things that I have commanded you, say: that ye be but unprofitable servants? Put nothing to my word, saith God, Yes, Apoc. 22. Deut. 4.1. workes of supererogation, (yea, super­abomination) say they. Whatsoever things are true (saith the Apostle Saint Paule) Whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things per­taine to love, whatsoever things are of good report, if there be any vertue, Phil. 4. if there be any praise: have you them in your minde, and doe them, and the God of peace, shall be with you. Belo­ved this lesson well regarded would pull us from Popish satisfactory Works, which doe deface Christs treasures and satisfaction.

In heaven and in earth was there none found that could satisfie God's anger for our sinnes, or open heaven for man, but onely the Son of God Jesus [Page 12]Christ, the Lion of the Tribe of Juda, who by his bloud hath wrought the work of Satisfaction; and he onely is worthy all honour and glory, and praise; for he hath opened the book with the seaven seales, and done all.

Dearely beloved, therefore abhorre this abhomination, even to think that there is any other satisfaction to God­ward for sinne, then Christs blood on­ly. Blasphemy it is, and that horrible, to think otherwise. The blood of Christ purifieth (saith St John) from all sinne. And therefore he is called the Lambe slaine from the beginning of the World, be­cause, there was never sinne forgiven of God, nor shall be from the beginning untill the end of the World, but one­ly through Christs death: Prate the Pope and his Prelates as please them, with their Pardons, Purgatory, Purga­tions, Trentalls, Diriges, workes of su­pererogation, superabomination, &c.

I am he (saith the Lord) which putteth away thine offences, Isai 45. and that for my own sake, and will no more remember thine iniqui­ties. Put me in remembrance (for we will reason together) and tell me what thou [Page 13]hast for thee, to make thee righteous. Thy first father offended sore, &c. And thus writeth S t John, If any man sinne, we have an advocate (saith he) with the Fa­ther, 1 Joh. 2. even Jefus Christ the righteous, and he is the propitiation, or sat is faction for our sinnes.

As in the fourth chapter he saith; that God hath sent his sonne to be a propitiation, or satisfaction for our sinnes: According to that which Paule writeth, where he calleth Christ a mercifull and faithfull Priest, to purge the peoples sins. So that blind Bussards and perverse Pa­pists they be, which yet will prate, that our merits or Workes do satisfy for our sinnes, in part or in whole, before Bap­tisme or after.

For to omit the testimonies I brought out of John and Paul, which the blind cannot but see: I pray you remember the Text out of Esay, which even now I rehearsed, being spoken to such as were then the people of God, and had been a long time, but yet were fallen into grievous sins, after their adoption into the number of Gods Children. It is for mine own sake (saith God) that I put a­way [Page 14]thy sinnes. Where is your parting of the stake now? If it be for Gods own sake, if Christ be the propitiation: then recant, except you will become Idolaters, making your works God and Christ. Say as David teacheth: not to us Lord, not to us, but to thy name be the Glo­ry.

And it is to be noted, that God, doth cast in their teeth, even the sinne of their first Father, least they should think that yet, perchance, for the righte­ousnesse and goodnesse of their good Fathers, their sinnes might be the sooner pardo­ned, and so God accept their works.

If they had taken satisfaction, for that which is done to the Congregati­on publikely, by some notable punish­ment, as in the Primitive Church was used to open offendors, shadowes whereof, and some pore Traces yet remaine, when such as have sinned in Adultery, go about the Church with a Taper in their shirts; Or if they had taken sa­tisfaction for restitution to Man ward, of such goods as wrongfully are got­ten, the which true repentance cannot be without: or if by satisfaction, they [Page 15]had meant a new life, to make (as it were) amends to the Congregation thereby, as by their evill life, they did offend the Congregation; in which sense the Apostle seemeth to take that which he writeth in 2 Cor. 7. where the old interpreter calleth Apologian, satisfa­ction, which rather signifies a defence or answering againe. If I say, they had taken satisfaction any of these waies, then they had done well, so that the sa­tisfaction to God had been left all only to Christ.

Againe if they had taken confession, either for that which is to God private­ly, either for that which is to the Con­gregation publiqucly, either for that which is a free consultation with some one learned in Gods booke, and called thereunto as first it was used and I wish were now used among us, either for that which is a reconciliation of one to another, it had been something; yea, if they had taken it for faith, because it is a true demonstration of Faith. as in Paul we may see, when he calleth Christ the Captaine of our Confession, that is of our Faith (and so confessors were [Page 16]called in the Primitive Church) such as manfully did witnesse their faith with the perill of their lives: if, I say, they had taken it thus, then had they done rightwell.

And so Contrition, if they had left out their subtill distinction, between it and Attrition, by this word just or full, making it a hearty sorrow for their sinnes, then we would never have cry­ed out against them therefore. For we say, repentance hath three parts; Con­trition, if you understand it for a hear­ty sorrow for sinne; Confession, if you understand it for faith, of free pardon in Gods mercy, by Jesus Christ; and Satisfaction, if you understand it not to God-wards (for that only to Christ must be left alone) but to man-ward in restitution of goods wrongfully or fraudulently gotten, of name hindred by our slaunders, and in newnesse of life: although (as I said before) none will shew more plainely by Gods grace that this last is not so much a part in­deed, as a plain effect or fruit of true repentance.

I might here bring in examples of [Page 17]their penance, how perilous it is to be embraced: but let the example of their grand-sire Judas serve, in whom we see all the parts of their pennance, as they describe it; and yet notwithstanding he was damned. He was sory enough, as the effect shewed: he had their con­trition fully, out of the which he con­fessed his fault, saying, I have betrayed in­nocent blood: and thereunto he made sa­tisfaction, restoring the mony he had recei­ved. But yet all was but lost, he han­ged up himselfe, his bowells burst out, and he remained a child of perdition for ever. I would wish that this exam­ple of Judas, in whom ye see the parts of their Pennance, contrition, confessi­on, and satisfaction, would move them to repentance, and to describe it a lit­tle better, making hope or trust of Gods free mercy a piece thereof, or else with Judas they will marre all.

Perchance these words, contrition, coufession, and satisfaction, were used as I have expounded them at the first, But in that we see so much danger and hurt by using them without expositi­ons; either let us joyne to them open [Page 18]expositions alwaies, or else let us not use them at all, but say as I write, that repentance 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 repentance is the thing, whereto all the Scripture calleth us. This repentance do I now call you all unto: this must be continually in us, and not for a Lent-season, as we have thought: this must increase daily more and more in us, without this we can­not be saved.

Search therefore your hearts all, all swearers, blaspheamers, lyers, flatte­rers, lewd, or idle talkers, jesters, bri­bers, covetous persons, drunkards, gluttons, whoremongers, theeves, murtherers, slanderers, idle livers, negligent in their vocations, &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 leave their swearing, drunken­nesse, whoredome, covetousnesse, idle­nesse, &c. All such I say, shall not, or cannot enter into God's Kingdome, but [Page 19]hell fire is prepared for them, weeping, and gnashing of teeth: whereunto, alas, I feare mee, very many will needs goe, in that very many will be as they have beene; let us even to the wearing of the tongue to the stumpes, Preach and Pray never so much to the contrary, and that even in the bowels of Jesus Christ: as now I beseech you all; all and every Mothers Child, to repent and lament your sinne, to trust in Gods mercy, and to amend your lives.

Now me thinkes ye are somewhat a­stonished: 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 have gone about to be a mean to stirre up 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 have your desire in this behalfe.

And first concerning this part, name­ly, sorrow for our sinnes, and hearty lamenting of the same: For this; if you desire the having of it, you must be­ware, [Page 20]that you thinke not that of your selves, or of you own free will, by a­ny meanes you can get it. You may easily deceive your selves, and mock your selves, thinking more of your selves then is seemely. All good things, and not peeces of good things, but all good things, saith S t James, come from God the Father of light. If therefore repen­tance be good (as it is good) then the parts of it be good. From God there­fore doe they come, and not of our free will. It is the Lord that'mortifieth, that bringeth down, that humbleth, saith the Scripture in sundry places: After thou hadst stricken me (saith Jeremy) I was ashamed, Loe he saith After thou hadst stricken me: and therefore pray­eth he, even in the last words almost, he writeth, Turne us O Lord, and we shall be turned, The which thing David used very often.

Wherefore first of all, if thou woul­dest have this part of repentance, as for the whole, because it is Gods gift; so for this part goe thou unto God, and male some little prayer, as thou canst, unto his mercy for the same, in this or like sort.

Mercifull Father of our Saviour Jesus Christ, because I have sinned and done Wickedly; yet, through thy goodnesse, have received a desire of repentance, whereto, this thy long-sufferance doth draw my hard heart: I beseech thee, for thy mercies sake in Christ, to work the same repentance in me; and by the spirit, Power, and Grace, so to humble, mortify, and feare my con­science for my finnes, that in thy good time thou maist comfort and quicken me againe through Jesus Christ thy dearely beloved Sonne.

AMEN.

After this sort, I say, or otherwise, as thou thinkest good, if thou wilt have this first part, Contrition or sorrow for thy finnes, do thou begge it of God, through Christ, And when thou hast asked it, as I have laboured to drive thee from trusting in thy selfe; so now I goe about to move thee from flattering of thy selfe, from sluggishnesse, and negligence, to be diligent to use these meanes following. Unto prayer, which I would thou shouldest first use as thou canst: Secondly get thee Gods Law as [Page 22]a glasse to look in: for in it, and by it, cometh the true knowledge of sinne, without which knowledge there can be no sorrow. For how can a man sor­row for his finnes, which knoweth not his finnes? As when a man is sick, the first steppe to health, is to know his sick­nesse: even so to salvation, the first step, is to know thy damnation due for thy many sinnes.

The law of God therefore must be gotten, and carefully looked in; we must look in it spiritually, and not car­nally, as the outward word or letter doth declare and utter: and so our Sa­viour teacheth us in Matthew, expound­ing the sixth and seaventh Commande­ments, not only after the outward deed, but also after the heart, making there the anger of the heart, a kind of murther; lusting after another mans wife, a kind of adultery.

And this is one of the differences be­tweene Gods Law and mans Law; that of this (man's law I meane) I am not condemnable, so long as I observe out­wardly the same. But Gods Law go­eth to the roote and to the heart, con­demning [Page 23]me for the inward motion, although outwardly I live most holily. As for example; if I kill no man, though in my heart I hate, man's law condemneth me not: but otherwise doth Gods Law. And why? for it seeth the root from whence the evill doth spring. If hatred were taken out of the heart, then loftinesse in lookes, detracti­on in tongue, and murther by hand, could never ensue. If lusting were out of the heart, curiosity in countenance, wantonnesse in words, loathsome bold­nesse in body would not appeare.

In that therefore this outward evill springs out of the inward corruption. Iames 2. seeing Gods Law also is a law of liberty, as saith S t James, and spirituall as saith S t Paule, Rom. 7. perfectly and spiritually it is to be understood, if we will truely come to the knowledge of our sinnes. For of this inward corruption, reason know­eth little or nothing. I had not known (saith Paul) that lusting (which to rea­son, and to them which are guided on­ly by reason, is thought but a triste) I had not knowne (saith he) this lust­ing to have been sinne, if the Law had [Page 24]not said, Non concupisces, thou shalt not lust.

To the knowledge therefore of our sinne (without which we cannot re­pent, or be sorry for our sinne) let us secondly get us God's law as a glasse to look in: and not only literally, out­wardly, or partly; but also spiritually, inwardly and throughly. Let us con­sider the heart, and so shall we see the foule spotts we are stained withall, at lest inwardly, whereby we the rather may be moved to hearty sorrow and sighing. For as S t Augustine saith, it is a glasse which feareth no body, but e­ven look what a one thou art, so it painteth thee out.

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

In the Law it is a soule spot, not on­ly to make to our selves any graven image or similitude, to bow thereto, &c. but also, not to frame our selves wholly after the word and image whereto we are made.

In the Law we see that it is soule [Page 25]spot, not only to take Gods name in vaine, but also not earnestly, heartily, and even continually to call upon his name only, to give thankes unto him only, to believe, to publish, and live in his holy word.

In Gods Law, we see it is a foule spot to our soules, not only to be an open prophaner of the Sabbath day, but also not to rest from our own words and works, that the Lord might both speak and work in us and by us; not to heare his holy word, not to com­municate his Sacraments, not to give occasion to others to holinesse, by our example in Godly workes, & reverent e­steeming of the Ministry of his Word.

In Gods Law, we see it a foule spot to our soules, not only to be an open disobayer of our parents, Magistrates, Masters, and such as be in any authori­ty over us; but also not to honour such even in our hearts, not to give thankes to God for them, not to pray for them, to aide, to help, or relieve them, to bear with their infirmities, &c.

In Gods Law, we see it is a foule [Page 26]spot in our soules, not only to be a man-queller in hatred, malice, proud lookes, brags, back-biting, railing, or bodily slaughter: but also not to love our neighbours; yea, or enemies, even in our hearts, and to declare the same in all our gestures, words and works.

In Gods law, we see it a foule spot to our soules, not only to be a Whoremonger in lusting, in our hearts, in wanton looking, in uncleane and wanton talking, in actuall doe­ing unhonestly with our Neighbours Wife, Daughter, servant, &c. But also not to be chast, sober, tempe­rate in heart, lookes, tongue, apparell, deeds, and to help others thereunto ac­cordingly, &c.

In Gods Law, we see it is a foule spot to our soules, not only in heart, to covet, in look 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 deed, not to keepe, save and defend, that which pertaineth to thy neigh­bour, as thou wouldest thine own.

In Gods Law, we may see it a foule [Page 27]spot, not only to lye and beare false witnesse against any man; but also, not to have as great a care over thy Neigh­bours name, as over thine own.

Sinne in Gods Law, it is we may see, and a foule spot, not only to consent to evill lust, or carnall desires, but even the very carnall lusts and desires them­selves, are sinne, as selfe love, and many such like. By reason whereof I think there is none that looketh well therein, but though he be blamelesse to the World, and faire to the shew; yet certainly, inwardly his face is foule arrayed, and so shamefull, filthy, poc­ky, and scabbed, that he cannot but be sorry at the contemplation thereof, and that so much more, by how much he continueth to look in this glasse accor­dingly.

And thus much concerning the se­cond mean, to the stirring up of sorrow for our sinne, that next unto Prayer we should look in Gods law spiritually. The which looking, if we use with prayer, as I said, let us not doubt, but at the length God's spirit will work, as now to such as believe; for to the un­believers [Page 28]all is in vaine, (their eyes are starke blind, they can see nothing) to such as believe (I say) I trust some­thing is done even already. But if nei­ther by prayer, nor by diligent looking into Gods law spiritually, as yet thy hard, unbelieving heart feeleth sorrow, nor lamenting for thy sinne. Thirdly, look upon the tagge tied to Gods Law: for to his Law there is a tagge tied, that is, a penalty, and that no small one, but such an one, as cannot but make us cast our currish tailes between our leggs, if we believe it; for all is in vaine, if wee be faithlesse, not to beleeve before wee feele.

This tagge, is Gods malediction or curse. Maledictus omnis (saith it) qui non permanet in omnibus quoe scripta sunt in libro legis, ut faciat eam. Loe, accursed (saith he) is all, no exception, all, saith God which continueth not in all things ( for he that is guilty of one is guilty of the whole, saith S t James) in all things therefore (saith the Holy Ghost) which are written in the booke of the Law to doe them, He saith not, to heare them, to talke of them, to dispute of them, but, to doe them.

Who is he now that doth these? Rara Avis, few such Birds, 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 we, which alasse, have drun­ken in iniquity, as it were water, as Job saith; but yet we quake not. Tell me now, good brother, why doe you so lightly consider Gods curse, that for your sins past you are so carelesse as if you had made a covenant with death and damnation, as the wicked did in Esais time? what is Gods curse? At the Popes curse, with book, bell, and candle; O! how trembled we which heard it, although the same was not directed to us; yea, hanging o­ver us, all by reason of our sinnfs: alas, how carelesse are we? O faithlesse hard hearts! o Jesabels guests, rocked and laid asleepe in her bed! O wicked wretches, which being come into the depth of sinne, doe contemne the same! O sor­rowlesse sinners, and shamelesse harlots.

Is not the anger of a King death? and is the anger of the King of all Kings, a matter so lightly to be regarded as we doe regard it, which for our sinnes are so wretchlesse, that we slugge and sleep it out? As wax melteth away at the heat of the fire (saith David) so doe the wicked perish at the face or countenance of the Lord.

If, dearely beloved, his face be so terrible and intollerable for sinners, and the wicked: what think we his hand is? At the face and appearing of Gods anger, the earth trembleth: but we, earth, earth yea, stones, Iron, flints, tremble nothing at all. If we will not tremble in hearing, woe unto us, for then shall we be crushed in pieces in feeling. If a Lyon roare, the beasts quake: but we 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 fallen upon us, or else we could not but lament and tremble for our sinnes: If not for the shame and foulenesse thereof; yet, at the least, for the malediction and curse of God, which hangeth over us for them.

Lord be mercifull unto us for thy "Christs fake, and spare us in thine an­ger, "remember thy mercy towards us Amen.

And (thus much for the third thing for the moving of us to sorrow for our sinnes! that is, for the tagge tied 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 us fourthly set before us, examples past and present, old and new; thereby the holy spirit may be effectuall, to worke in his time this worke, of sor­rowing for our sinne.

Look upon Gods anger for sinne in Adam and Eve, for eating a peece of an apple, or some such fruit. Were not they the dearest creatures of God, cast out of Paradise? Were not they subject to mortality, travaile, labour, &c. Was not the earth accursed for their sinnes? Doe not we all, men in labour, women in travailing with child, and all in death, mortality and misery, even in this life feele the same? And was God so angry for their sinne, and he being [Page 30] [...] [Page 31] [...] [Page 32]the same God will he say nothing to us for ours (alas) more horrible then the eating once of one peece of an ap­ple?

In the time of Noah and Lot, Gen. 6. Gen. 19. God de­stroyed the whole world with Water; and the Citties of Sodom with Gomorrah, Seboim and Adama, with fire and brim­stone from heaven for their sinnes namely for their Whoredomes, pride, idlenesse, unmercifulnesse to the poore, tyranny, &c. In which wrath of God, even the very babes, birds, fowles, fishes, herbs, trees, and grasse perished: and think we that nothing will be spo­ken to us much worse, and more abo­minable then they. For all men may see, if they will, that the Whoredomes, pride, unmercifulnesse, tyranny, &c. of England, Gen. 19. farre passeth in this age, any age that ever was before, Lots wife looking back was turned into a salt stone: and will our looking back a­gaine, yea our turning back againe, to our wickednesse, doe us no hurt. If we were not already more then blind Beetles, we would blush; Pharaoh his heart was hardned, so that no miracle [Page 33]could convert him: if ours were any thing soft, we would beginne to sobbe. Josua & Caleb.

Of six hundred thousand men only two entred into the Land of promise, because they had ten times sinned against the Lord, as he himselfe saith; Num. 14. and think we, that God will not sweare in his wrath, that we shall never enter into his rest, which have sinned so many ten times, as we have toes and fingers; yea, haires on our heads and beards (I feare me) and yet we passe not.

The man that sware, Lev. 24a Num. 13. and he that ga­thered sticks on the Sabbath day were stoned to death, but we think our swearing is no sinne, our bribing, rio­ting, yea, whore-hunting on the Sab­bath day, pleaseth God, or else we would something amend our man­ners.

Elies negligence in correcting his sonnes, 1 K. 5. nipped his neck in two: but ours which pamper up our Children like puppets, will they put us to no plunge? Elies sonnes for disobaying their Fathers admonition, brought o­ver them Gods vengeance: and will our stubbornnesse doe nothing.

Sauls malice to David, 3 Reg. 21.22. Acabs displea­sure against Naboth, brought their blood to the ground for dogges to eate; yea, their Children were hanged up and slaine for this cause: 4 Reg. 21. 4 Reg. 10. but we continue in malice, envy and murther, as though we were able to wage warre withthe Lord.

Davids adultery with Bathsheba was visited on the child borne, on Davids daughter, defiled by her brother, and on his children one slaying another, his Wives defiled by his own sonne, and himselfe driven out of his Realme in his old age; and otherwise also, al­though he most hartily repented his sin: But me thinks we are more deare unto God then David, which yet was a man after God's own heart, or else we could not but tremble, and beginne to repent.

The rich glutton who insatiatly de­lighted in gluttony; what did it availe him? it brought his soule to hell, and have we any preheminence that God will doe nothing to us.

Achans subtil theft provoked Gods anger against all Israel: and our sub­tilty: yea, open extortion, is so fine and politick, that we think God cannot espie it.

Gehezi his covetousnesse, brought it not the Leprosy upon him, and on all his seed? Judas also hanged himselfe. But the covetousnesse of England is of another cloth and colour: Well, if it were so, the same Taylor will cut it ac­cordingly.

Ananias and Saphyra, by Lying, lin­ked to them suddain death: but ours now prolongeth our life the longer, to last in eternall death.

The false witnesses of the two Judges, against Susanna, lighted on their own heads, and so will ours doe at length.

But what goe I about to avouch an­cient examples, where daily experience doth teach? The sweat the other yeare, the stormes the Winter following, will us to weigh them in the same ballan­ces, Men hanging and killing them­selves, which are (alas) too rife in all places, require us to register them in the same roules. At the least, Children, In­fants, and such like, which yet can not utter sinne by word or deed; we see Gods anger against sinne, in punishing them by sicknesse, death, mis-hap, or o­therwise, so plainly, that we cannot but [Page 36]grone againe, in that we have poured out these sinnes in word or deed more abundantly.

And here, with me, a little look on God's anger, yet so fresh, that we can­not but smell it, although we stoppe our noses never so much; I pray God we smell it not more fresh hereafter, I meane it forsooth (for I know you look for it) in our deare late Sove­raigne Lord, the Kings Majesty, you all know he was but a child in years defi­led he was not with notorious offences: Defiled, said I, nay rather, adorned with so many good gifts, and wonderfull qualities, as never Prince was from the beginning of the World. Should I speake of his wisdome, of his ripenesse in judgement, of his learning, of his Godly zeale, Heroicall heart, Fatherly care for his Commons, Nurse-like soli­citude for Religion? &c.

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

This gift God gave unto us English­men, before all Nations under the Sunne, and that of their exceeding love towards us. But alas, alas; for our un­thankfulnesse sake, for our sinne sake, for our carnality and prophane living, Gods anger hath touched, not only the body, but 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 judgement be begun on him, which as he was the chiefest, so I think the holy­est, and godliest in the Realme of Eng­land, (alas) what will it be on us, whose sinnes have overgrowne so our heads, that they are climed up to heaven? I pray you (my good brethren know, that Gods anger towards us for our sinnes cannot but be great: yea, too fell, in that we see it was so great, that our good King could not beare it. What befell Jewry, after the death of Josias? Lord save England, and give us repen­tance: my heart will not suffer me to tarry longer herein: I hope this will cause some repentance.

If therefore the prayer for Gods [Page 38]feare, the looking in God's glasse, and the tagge thereto will not burst open the blockish heart, yet hope I, that the repetition of these examples; especially of our late King, and this troublesome time, will move some teares out of thine heart, if thou wilt pray for Gods Spirit accordingly. For who art thou (think alwaies with thy selfe) that God should spare thee more then them, whose examples thou hast heard? What friends hast thou? Were not of these Kings, Prophets, Apostles, learned, and come of holy stocks? I deceive my selfe (think thou with thy selfe) if I believe that God, being the same God that he was, will spare me; whose wickednesse is no lesse, but much more then some of theirs. He hateth sinne now as much as ever he 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 hardned, that all this will not move thee; then surely art thou in a very evill estate, and remedy now I know none. What, say I, none? Know I none? Yes, there is one, [Page 39]which is suresby, as they say, to serve, if any thing will serve: You look to know what this is forsooth, the Passion, and Death of Jesus Christ. You know, the cause, why Christ became man, and suffered as he suffered, was the sinnes of his People, that he might save them from the same.

Consider the greatnesse of the sore, I mean sinne, by the greatnesse of the Chyrurgion, and the salve. Who was the Chyrurgion? no Angel, no saint, no Arch-angel, no power, no creature in heaven nor earth: but only he, by whom all things were made, all things are ruled also; even Gods own Deare­ling, and only beloved sonne, becom­ing man.

Oh what a great thing is this, that could not be done by the Angells, Arch­angels, Potentates, powers, or all the creatures of God, without his own sonne? who of necessity must come down from heaven, to take our nature, and become man. Here have ye the Chyrurgion: great was the cure, that this mighty Lord took in hand.

Now, what was the salve? certainly [Page 40]of an unestimable value, and of many compositions: I cannot recite all, but rather must leave it to your hearty con­siderations, Thirty three yeares was he curing our sore: he sought it earnestly, by fasting, watching, praying, &c. The same night that he was betrayed, I read how busy he was about a plaister in the Garden, when he lying flat on the ground, praying with teares, and that of blood not a few, but so many as did flow down on the ground againe; cry­ing on this sort, Father (saith he) if it be possible, let this cup depart from me. That is, if it be possible, that else the sinnes of man kind can be taken away, grant that it may be so. Thou heardest Mo­ses crying for the Idolaters: thou heard­est Lot for the Zoarites: Samuel, David, and many other, for the Israelites. And, deare Father, I onely am thine own Sonne, as thou hast said, in whom thou art well pleased: wilt thou not heare me? I have by the space of thirty three years, done alwaies thy will: I have so hum­bled my selfe, that I would become an abject amongst men, to obay thee. There­fore (deere Father) if it be possible [Page 41]grant my request, save man-kind, now without any farther labour, salves, or plaisters. But yet (saith he) not as I will, but as thou wilt.

But Sir, what heard he? Though he sweat blood 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 Angel, we know that yet this plai­ster was not allowed for sufficient, un­till hereunto, Christ Jesus, was betray­ed, forsaken of all his Disciples, for­sworne of his dearely beloved, bound like a Theefe, belyed on, buffeted, whip­ped, scourged, crowned with thornes, crucified, racked, nailed, hanged up be, tween two theeves, cursed and railed upon, mocked in misery, and had gi­ven up the ghost; then bowed downe the head of Christ, then God the Father which is the head of Christ; allowed the plai­ster, to be sufficient and good for the healing of our sore, which is sinne. Now would God abide our breath, be­cause the stinke, damnation, guiltinesse, was taken away, by the sweet savour of the breath of this Lambe, thus offered once for all.

So that here, dearely beloved, we as in a glasse may see, to the bruising of our blockish hard hearts, Gods great judgement and anger against sinne. The Lord of Lords, the King of Kings, the brightnesse of Gods glory, the Sonne of God, the dearling of his Father, in whom he is well pleased, hangeth betweene two Theeves, crying for thee and mee, and for us all; My God, my God, why hast thou forsaken mee.

Oh hard hearts that we have, who delight in sinne. Look on this, see the very heart of Christ pierced with a fpeare, wherein thou maist see, and read Gods anger for sinne. 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 use Pray­er. then look on Gods Law: thirdly, 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 Saviour Jesus Christ.

From this and prayer cease not, till thou feele some hearty sorrow for thy sin. The which when thou feelest, [Page 43]then labour for the other part, that is, faith, in 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 plain 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 downe by Contrition, and hum­bled thee, so he would give thee Faith, raise thee up, and exalt thee.

In this manner therefore, with the Apostles, and the poore man in the Go­spel that cryed, Lord increase our Faith; Lord help my unbeleefe, pray thou and say, O mercifull and deare Father, of our Lord and Saviour Jesus Christ, in whom, as thou art well pleased, so hast thou commanded us to hear him. for as much as he often biddeth us to aske of thee, and thereto promiseth that thou will heare us, and grant us that which in his name we shall aske of thee. loe, gracious Father, I am bold to begge of thy mercy, through thy Sonne Jesus Christ, one sparkle of true and certaine perswasion of thy goodnesse and love towards [Page 44]mee in Christ, where through, I being assured of the Pardon of all my sinnes, by the mercies of Christ thy Sonne, may be thankefull to thee, love thee and serve thee in holinesse and righ­teousnesse all the daies of my life.

On this sort, I say, or otherwise, as God shall move thee, pray thou first of all, and look for thy request at Gods hand, without any doubting, though forthwith thou feelest not the same; for oftentimes we have things of God given us, long before we feele them as we would doe. Now unto this prayer, use thou these means following.

After prayer for Faith, which I would should be first; Secondly, be­cause the same springeth out of the hearing, not of Masse, Mattins, Ca­nons, Councells, Doctors, Decrees, but out of the hearing of Gods word, get Gods word; but, not that part which serveth specially to Contrition; that is, the Law: but the other part, which serveth specially to consolation and certain perswasions of Gods love to­wards thee, that is, the Gospell or pub­lication of Gods mercy in Christ, I mean the free promises.

But here thou must know, that there are two kindes of promises; one, which is properly of the Law, another of the Gospel. In the promises of the Law, we may indeed behold Gods mercy, but so, that it hangeth upon the condi­tion of our worthinesse, as if thou love the Lord withall thy heart, &c. thou shalt find mercy. This kind of promise though it declare unto us Gods love, which promiseth where he needeth not: yet unto him that feeleth not Christ, which is the end of the Law, they are so farre from comforting, that utterly with the Law they bring man to great despaire; so greatly we are corrupt, for none so loveth God as he ought to doe, From these therefore get thee to the other promises of the Gospel, in which we may see such plenty, and franke li­berality of Gods goodnesse, that we cannot but be much comforted, though we have very deeply sinned. For these promises of the Gospel doe not hang on the condition of our worthinesse, as the promises of the Law doe; but they de­pend and hang on Gods truth, that as God is true, so they cannot but be per­formed [Page 46]to all them which lay hold on them by Faith; I had almost said, which cast them not away by unbeliefe.

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 uni­versally offered to all (I say) which are not so stubborne, as to keep still their hands, whereby they should receive this almes in their bosomes, by unbe­liefe. As concerning Infants and chil­dren, you know I now speak not; but concerning such as be of years of dis­cretion, and under the Gospel. And now you look that I should give you a tast of these promises, which are both free and universall: except none but such as except themselves. Well, you shall have one or two for a say.

In the 3 d of John saith our Saviour! So God the Father loved the World, that he would give his Deareling, his one only sonne, that all that believe in him should not perish but have everlasting life. Loe, Sir, he saith not, that some might have life? but all saith he. And what all? all that love him with all their hearts? all [Page 47]that have lived a good life? Nay all that beleeve in him. Although thou hast lived a most wicked and horrible life, if now thou believe in him, thou shalt bee saved, Is not this sweet grace?

Againe, saith Christ: Come unto me all ye that labour and are laden, and I will refresh you. Let us a little look on this letter, Come unto mee, Who shall come? Lords, Priests, Holy men, Monkes, Friars? yea, Coblers, Tinkers, Whores, Theeves, Murtherers also, if they lament their sinnes. Come unto mee (saith he) all ye that labour and are laden; that is, which are afraid and weary of your sinnes. And what wilt thou doe, Lord? And I shall refresh you saith he.

Oh what a thing is this: And I will refresh you? Wot you who spake this? He that never told lie: He is the truth, there was never guile found in his mouth: and now will he be untrue to thee (good brother) which art sorry for thy greivous sinnes? No forsooth, hea­ven and earth shall passe, and perish, but his word shall never faile.

Saint Paul saith, God would have all men [Page 48]saved. Loe, he excepteth none. And to Titus: the grace of God bringeth salvation to all men. as from Adam, all have recei­ved sinne to damnation; so by Christ all have grace offered to Salvation, if they reject not the same. I speak not now of Infants, I say, nor need I enter into the matter of Predestination. In preaching of repentance, I would gather where I could with Christ.

As surely as I live, (saith God') I will 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 shouldest have, to believe this to be true to others, if not, to thy selfe also: Sathan doth so. Rather con­sider with Peter; that the promise of Salvation pertaineth not only to them which are nigh, or to such as are falne a little: but also to all, to whom the Lord hath called, be they never so farre off.

Loe, nowby me, the Lord calleth thee, thou Man, thou Woman, that art very farre off. The promise therefore pertaineth to thee, needs must thou be [Page 49]saved, except thou with Satan say, God is false. and if thou doe so, God is faith­full and 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 God's truth. Clap hold on it, and I warrant thee, Christ is the propitiation for our sinnes; yea for the sins of the whole World, of Jew and Gentiles; believe this, Man; I know thou belie­vest it: say therefore in thy heart still, Domine adauge mihi fidem, Lord encrease my faith: Lord help my unbeleefe. Blessed are they which see not (by reason) this but yet believe: Beloved, we must hope above hope, as Abraham did.

And thus much for a tast of the pro­mises, which are every where, not only in the new Testament, but also in the Old. Read the last end of Leviticus 26. The Prophet Isaiah 30. Where he saith, God tarryeth looking for thee to shew thee mer­cy. also the 40, and so forth to the 60. Read also 2 Kings 24. Ps. 33. Joel 2. &c.

Howbeit if all this will not serve, [Page 50]and if yet thou feelest no faith, no cer­taine perswasion of Gods love; then prepare thy selfe unto Prayer, and dili­gent considering of the free and univer­sall promises of the Gospel. Thirdly set before thee those blessings which heretofore, and at this present, God hath given thee. Consider, how he hath made thee a Man or a Woman, which might have made thee a Toade, or a Dogge; And why did he this? Verily, because he loved thee. and thinkest thou, if he loved thee when thou wast not, to make thee such a one, as he most graciously hath; and will he not now love thee, being his handy work? Doth he hate any thing that he made? Is there unablenesse with him? Doth he love for a day, and so farewell? No, belo­ved, God loveth to the end, his mercy en­dureth for ever. Say therefore with Job. Operi manum tuarum, porrige dextram, that is, to the work of thy hands, put thy helping hand.

Againe, hath he not made thee a Christian Man or Woman, where if he would he might have made thee a Turk or Pagan? This thou know'st he did of [Page 51]love, and dost thou think his love is lessened, if thou lament thy sinne? 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. He hath given thee limbes, he hath given thee witt, reason, discreti­on, &c. to See, heare, goe, &c. He hath long spared thee, and borne with thee, when thou never purposed'st to repent: and now thou repenting, will he not give thee mercy? Wherefore doth he grant thee to live at this present, to heare him to speak this, and mee to speak this but of love to us all? Oh, therefore let us pray him, that he would adde to this, that we might be­lieve these love-tokens, that he loveth us, and indeed he will doe it. Lord o­pen our eyes in thy gifts, to see thy gra­cious goodnesse, Amen.

But to tarry in this I will not. Let e­very man consider Gods benefits, past and present, publike and private, spiri­tuall and corporall, to the confirming of his faith, concerning the promises of the Gospel, for the pardon of his sinnes.

I will now goe about to shew you a fourth meane to confirme your faith in this, even by examples. Of these there are in the Scriptures very many; as also daily experience doth diversely teach the same, if we were diligent to ob­serve things accordingly; wherefore, I will be more breefe herein, having re­spect to time, which stealeth fast a­way.

Adam in Paradise transgressed grie­vously, as the painfull punishment, which we all as yet feele, proveth, if nothing else. Though by reason of his sinne, he displeased God sore, and ranne away from God, (for he would have hid himselfe; yea, he would have made God the causer of his sinne, in that he gave him such a Mate, so farre was he from asking mercy) yet all this not­withstanding, God turned his fierce wrath, neither upon him nor Eve, which also required not mercy; but upon the Serpent Sathan: promising unto them a seed, Jesus Christ; by whom, they at the length should be delivered. In to­ken whereof, though they were cast out of Paradise for their nurture, to [Page 53]serve in sorrow, which would not serve in joy; yet he made them apparel to co­ver their nakednesse; a visible docu­ment, and token of his invisible love 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 be mercifull to thee, which blamest thy selfe and desirest pardon?

To Cain he offered mercy if he would have asked it, What hast thou done, saith God? the voyce of thy Brothers blood, Cryeth unto me out of the earth. O mercifull Lord (should Cain have said) I confesse it; But a las 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 sinne and was drunk? good Lot also, both in Sodom dissem­bled a little with the Angels, prolonging the time; and out of Sodome he fell very foule; as did Judah and the Patriarks against Joseph; but yet I ween they [Page 54]found mercy. Moses, Myriam, Aaron, though they stumbled a little, yet re­ceived they mercy: Yea, the people in the wildernesse often sinned and dis­pleased God, so that he was purposed to have 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 therefore God spared them. If the people were spared, through. Moses prayer, they not praying with him, but rather worshiping their golden Calfe, eating & drinking, & making jolly good cheere: Beloved, why shouldest thou doubt whether God will be mercifull to thee? having as indeed thou hast, one much better then Moses to pray for thee & with thee, even Jesus Christ, who sitteth on the right hand of his Father, and prayeth for us, be­ing no lesse faithfull in his Fathers house, the Church, then Moses was in the Synagogue. David, that good King, had a foule foile, when he committed Whoredome with his faithfull servants wife, Bethsheba; whereunto he added also a mischievous murther, cau­sing her husband, his most faithfull [Page 55]Souldier Ʋriah to be slaine, with an ho­nest company of his most valiant men of warre, and that with the sword of the uncircumcised.

In this sinne though a great while he lay asleepe (as many doe now adaies, God give 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 Da­vid in remembrance of his own sinne, and in such sort, that he gave judge­ment against himselfe; then quaked he, his Sacrifices had no more taken away his sinnes, then our Sir Johns Trentals, and wagging of his fingers over the heads of such as lie asleepe 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 serve) then I say, he cryed out, saying, Peccavi Domine, I have sinned (saith he) against my Lord and good God, which hath done so much for me; I cau­sed indeed Ʋriah to be killed, I have sinned, I have sinned, what shall I doe? I have sinned, and am worthy of eter­nall [Page 56]damnation. But what saith God, by this Prophet: Dominus transtulit pec­catum tuum, non morieris; The Lord hath taken away thy sinnes, thon shalt not dye. O good God, he said, but Peccavi, I have sinned: but yet from his heart, and not from his lips only, as Pharavh and Saul did, and incontinently he heareth; Thou shalt not dye, the Lord hath taken away thy sinnes: Or rather, hath laid them upon the back of his sonne Jesus Christ, who bare them, and not only them, but thine and mine also, if that we will now cry but from our hearts, Peccavimus, we have sinned, good Lord we have done wickedly, enter not into judgement with us, but be merci­full unto us after thy great mercy, and ac­cording to the multitude of thy compassions, doe away our iniquities, &c. For indeed, God is not the God of David only: Idem De­us omnium, He is the God of all: so that, Quicun (que) invocaver it nomen Domini, salvus erit. He or shee, whosoever they be that call upon the name of the Lord, shall be saved. In confirmation whereof, this History is written, as are also the other [Page 57]which I have recited, and many more 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 upon him. being in prison, as his prayer doth teach us. Nebuchadnezzar though for a time he bare Gods anger, yet at the length he found much mer­cy,

The City of Ninivie also found fa­vour with God, as did many other, which for brevity I will omit, and will 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 speake of the Lunatick, such as were possessed with Divels, Lame, Blind, dumb, deaf, lepers, &c. but time will not suffer me, therefore, one or two shall serve. Mary Magdalen had seven Divels, but yet they were cast out of her: and of all others, she was the first that Christ appeared unto, after his resurrection. Thomas would not believe Christs resur­rection, though many told him, which [Page 58]had seen and felt him: by reason whereof, a man might have thought that his sinnes would have cast him a­way. Except I should see and feele (saith he) I will not believe. Ah wilfull Thomas; I will not, saith he, but Christ appea­red unto him, and would not loose him, neither will he thee, beloved, if with Thomas, thou wilt keepe company with the Disciples, as Thomas did. Pe­ters fall was ugly he accursed himselfe, if ever he knew Christ, and that for feare of a Maiden, and lyed not once, but three severall times, and that in the hearing of Christ his Master; but yet the third time Christ looked back, and cast on him his eye of grace, so that he 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 unto him; such a good Lord is he.

The Theefe hanging on the Crosse, said thus; Lord when thou comest into thy Kingdome, remember mee; And what an­swer had he? This day (saith Christ) thou shalt be with me in Paradise. What a com­fort [Page 59]is this, in that he is now the same Christ to thee and mee, and to us all, if we will runne unto him? for he is the same. Christ to day and to morrow, untill he come to judgement, Then indeed, he will be inexorable; but now is he more rea­dy to give then we to aske. If thou cry, he heareth thee even before thou cry.

Crie therefore, behold, man, Isai 31. Mat. 7. he is not partiall. Call, saith he, and I will he are thee; aske and thou shalt have; seeke and thou shalt finde; though not at the first, yet at the length. If he tarry a while, it is but to try thee. Nam veniens veniet, & non tardabit; Heb. 10. He is coming and will not be long.

Thus have you foure meanes, which you must use to the attaining of faith, or certain perswasion of Gods mercy towards you, which is the second part of repentance; namely, prayer, the free and universall promises of Gods graces, the recordation of the benefits of God, past and present, the examples of Gods mercy. Which although they might suf­fice, yet will I put one more to them, which only of it selfe, is full sufficient; I meane, the death of the Sonne of [Page 60]God, Jesus Christ; which if thou set be­fore the eyes of thy mind, it will con­firme thy assurance; for it is the great Seale of England, as they say; yea, of all the World, for the confirmation of all Patents and perpetuities of the ever­lasting life, whereunto we are all cal­led.

If I thought these, which I have be­fore recited, were not sufficient to con­firme your faith of Gods love towards such as doe repent, I would tarry lon­ger herein. But because I have been both long, and also I trust, you have some exercise of conscience in this dai­ly (or else you are to blame) I will but touch and goe, consider with your selves what we are, misers, wretches, and enemies to God. Consider what God is, even he which hath all power, maje­sty, might, glory, riches, &c. perfectly of himselfe, and needeth nothing, but hath all things. Consider what Christ is, concerning his God-head, coequall with his Father, even he by whom all things were made; he, I say, by whom all things are ruled and governed. Con­cerning his Man-hood, the onely Deare­ling [Page 61]of his Father, in whom is all his joy. Now Syr, what a love is this? that this God which needeth nothing, would give wholly his own selfe to thee, his enemy, wreaking his wrath upon himselfe, in this his sonne: as a man may say, to spare thee, to save thee, to win thee, to bye thee, to have thee, to enjoy thee for ever. Because thy sinne hath seperated thee from him, to the end thou mightest come eftsoones into his company againe, and therein remaine; he himselfe became, as a man would say, a sinner; or rather sinne it selfe, even a malediction or curse: that wee sinners, we accursed by our sinne, might by his oblation or suf­fering for our sinnes, by his curse, be delivered from sinne and from maledi­ction. For by sinne he destroyed sinne, killing Death, Sathan, and sinne, by their own weapons; and that for thee and mee (man) if we cast it not away by unbeliefe. Oh wonderfull love of God. Who ever heard of such a love? The Father of Heaven for us his eni­mies, to give hís own dearly beloved Sonne, Jesus Christ, and that not only [Page 62]to be our brother, to dwell among us: but also, to the death of the Crosse for us? Oh wonderfull love of Christ to us all, that was content and willing to work this deed for us. Was there any love like to this love?

God indeed hath commended his charity and love to us herein, that when we were very enemies unto him, he would give his own sonne for us, That we 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 wret­ches might be Cittizens of Heaven, the Lord of Heaven 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 brought out of Pa­radise, into the puddle of all pain, migh be redeemed, and brought into Paradise againe, God would be our Father and an Adam, thereunto. That we having nothing, might have all things; God having all things, would have nothing. That we being vassailes, [Page 63]and slaves to all, even to Sathan the Fiend, might be Lords of all, and of Sathan: The Lord of all would be­come a vassaile, and a slave to us all, and in danger of Sathan. Oh love in­comprehensible. Who can otherwise think now, but if the gracious good Lord disdained not to give his own Sonne, his own hearts joy for us his very enemies, before we thought to beg any such thing at his hands; yea, be­fore we were? Who, I say, can think o­therwise, but that with him, he will give us all good things. If when we hated him and fled away from him, he sent his Sonne to seek us: who can think o­therwise, then that now we loving him, and lamenting, because we love him no more, but that he will for ever love us? He that giveth the more to his ene­mies, will he not give the lesse to his friends? God hath given his own Son, then which nothing is greater; even to us his enemies: and we now being be­come his friends, will he deny us faith and pardon of our sinnes? which though they be great, yet in compari­son they are nothing at all to the price [Page 64]given, Christ Jesus would give his own selfe for us, when we willed it not: and will he now deny us Faith, if we will it? This will is his earnest, that he hath given us truly to look indeed, for the thing willed. And look thou for it in­deed: for as he hath given thee to will, so will he give thee to doe.

Jesus Christ gave his life for our e­vils, and by his death he delivered us. O then, in that he liveth now, and can­not dye, will he forsake us? his heart blood was not too deare for us, when we asked it not: what can then be now too deare for us, asking it? Is he a changeling? Is he mutable as a man is: Can he repent him of his gifts? Did he not foresee our falls? Paid not he there­fore the price? Because he saw we should fall sore, therefore would he suffer sore. Yea, if his suffering had not been enough, he would yet once more come again. God the Father, I may say, if the death of his sonne incarnate. would not serve, would himselfe and the Holy Ghost also become incarnate, and dye for us.

This Death of Christ therefore look [Page 65]on, as the very pledge of Gods love to­wards thee, whosoever thou art, how deepe soever thou hast sinned. See, Gods hands are nailed, they cannot strike thee; his feet also, he cannot run from thee; his armes are wide open to embrace thee: his head hangs down to kisse thee: his very heart is open, so that therein looke; nay even see, and thou shalt see nothing therein, but love, love, love, love to thee: hide thee there, lay thy head there with the Evange­list.

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

Anoint thy head with this oile, let this oyntment embalme thy head, and wash thy face.

Tarry thou on this firme rock, and Ile warrant thee. Say with Paul, What can separate me from the love of God? can death, can poverty, can sicknesse, hunger, or any misery, perswade thee now that God loveth thee not? Nay, nothing can seperate thee from the love, where­with God hath loved thee in Christ Je­sus; whom he loveth he loveth to the [Page 66]end. So that now where abundance of sin hath been in thee, the more is the a­bundance of grace. But to what end? Certainly, that as sinne hath reigned to death, as thou seest, to the killing of Gods Sonne; so now Grace must raigne to life, to the honouring of Gods Sonne, who is now alive and cannot dye any more.

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

As Christ therefore liveth, so doe they, and that to God, to righteous­nesse and holinesse, The life which they live, is, In fide Filii 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 repentance: namely, newnesse of life, which I could not so have done, if that it were a part of it selfe indeed, it is an effect or fruit of the second part; that is, of faith, or trust in Gods mercy. For he that be­leeveth, that is, is certainly perswaded, sinne to be such a thing, that is the cause of all misery, and of it selfe so greatly [Page 67]angreth God, that in Heaven nor in earth, nothing could appease his wrath; save onely the death and precious bloodshedding of the Sonne of God, in whom is all the delight and pleasure of the Father: he, I say, that is perswaded thus of his sinne; the same cannot but in heart abhorre and quake to doe or say; yea, to think any thing willingly, which Gods Law teacheth him to be sinne.

Again, he that beleeveth, that is, is certainly perswaded, Gods love to be so much towards him, that where through sinne he was lost, and made a firebrand of Hell; the eternall Father of mercy, which is the omni-sufficient God, and needeth nothing in us, or of any thing that we can doe, to deliver us out of Hell, and to bring us into Heaven; did send even his own most deare Sonne out of his bosome, out of heaven into hell (as a man would say) to bring us, as I said, from thence into his own bosome and mercy, we being his very enemies: he I say, that is thus perswaded of Gods love towards him, and of the price of his redemption, by [Page 68]the deare blood of the Lamb immacu­late, Jesus Christ, the same man can­not but love God againe; and of love doe that, and heartily desire to doe bet­ter, the which might please God.

Think you, that such a one know­ing these things by Faith, will willing­ly insist and wallow in his wilfull lusts, pleasures and fantasies? Will such a one as knoweth by Faith, Christ Jesus to have given his blood to wash him from his sinnes play the Sow to nuzle in his puddle of filthy sinne and vice againe? Nay, rather then he will be defiled a­gaine by his wilfull sinning, he will wash often the feet of his affections, watching over the vice still sticking in him; which as a spring, continually sendeth out poyson enough to drowne and defile him, if the sweet water of Christs passion in Gods sight, did not wash it, and his blood satisfy the rigour of Gods justice due for the same.

This blood of Christ shed for our sinnes, is so deare in the sight of him that beleeveth, that he will abhorre in his heart to stamp it, and tread it under his feet.

He knoweth now by his beleefe, 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 grievousnesse of Gods anger, the foulenesse of sin, the greatnesse of Gods mercy, and of Christs love towards him, he will now be heedy to pray unto God to give him his grace accordingly; that as with his eyes, and tongue, hands and feet, &c. he hath displeased God, doing his own will: even so now with the same eyes, tongue, &c. he may displease his own selfe, and doe Gods will: Willingly will he not doe that which might re­new the death of the sonne of God. He knoweth he hath too much sinne, un­willingly in him, so that thereto he will not adde willing offences.

This willing and witting, offending & sinning, whosoever doth flatter him­selfe therein; doth evidently demon­strate and shew, that he never yet in­deed, tasted of Christ truly. He was ne­ver truely perswaded or beleeved, how [Page 70]foule a thing sinne is, how grievous a thing Gods anger is, how joyfull and precious a thing, Gods mercy in Christ is, how exceeding broad, wide, high, and deepe Christs love is: Perchance he can talke and Preach of Faith, but yet truly in heart he never felt it effectual­ly, for if he did once feele this ravishing consolation indeed, then would he be so farre from continuing in sinne, wil­lingly and wittingly, that wholly and heartily he would give over himselfe to that which is contrary, I meane to a new life, renewing his youth, even as the Eagle doth. For as we, being in the servitude of sinne, demonstrate our service, by giving over our members to the obaying of sinne, from iniquity to iniquity: e­ven so we being made free from sinne, by faith in Jesus Christ, and endued with Gods spirit, a spirit of liberty, must needs de­monstrate this freedome and liberty, by giving over 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 unbelievers declare their unbe­leefe, by the working of the evill spirit in them, in the outward fruits of the [Page 71]flesh: even so the believers declare their faith, by the working of Gods Spirit in them outwardly the fruits of the Spirit. For as the Divell 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 salvation: The which working is not the cause of the one or the other being in any; but only a demonstration, a signe, a fruit of the same: As the Ap­ple is not the cause of the Apple tree, but the fruit of it.

Thus then you see briefely that new­nesse of life, is not indeed a part of re­pentance, but a fruit of it, a demonstra­tion of the justifying 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 lip­faith, or unbeliefe, a signe of Sathans spirit, possessing the heart of the impe­nitent, which all those be, that be not penitent.

For meane I know none; He that is not penitent, the same is impenitent; he that is not governed by Gods spirit, the same is governed by Sathans Spirit. [Page 72]For all that be Christians are governed with the spirit of Christ, which spirit hath its fruits. All other that be not Christs, are the Divels. He that gathereth not with Christ scattereth abroad.

Therefore my dearely beloved, I be­seech you to consider this, and deceive not your selves. If you be not Christs, then pertaine you to the Divel; of which things the fruits of the flesh doth assure you, as whoredome, adultery, uncleannesse, wantonnesse, idolatry, witch-craft, envy, strife, contention, wrath, sedition, murther, drunkennesse, gluttony, blasphemy, slothfulnesse, vaine talking, slandering &c. If such like fruit as these grow out of the trees of your hearts; surely, surely, the Di­vell 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 be all Christ Jesus his people, and his children; yea, and his brethren by faith.

As you see your sins in Gods Law, [Page 73]and tremble, and sigh, sorrow and sob for the same: even so you see his great mercies in his Gospel and free promi­ses, and therefore are glad, merry and joyfull, for that you are accepted into Gods favour, have your sins pardoned, and are endued with the good spirit of God, even the seale and signe Manuel of your election in Christ Jesus, even before the beginning of the World.

The which spirit, for that he is the Spirit of life, is given to you, to work in you, with you, and by you, here in this life sanctification and holinesse, whereunto you are called, that so ye might be holy even as your heavenly father is holy. I beseech you all by admonition and warning of you, that you would stirre up the gifts of God, given to you ge­nerally and 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 provoketh and calleth you to goe on forward, that he which is holy, might yet be more holy, he which is righteous, might be more righteous; as the evill spirit moveth and stirreth up the filthy to be [Page 74]yet more filthy, the covetous, to be more covetous, 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 evils, demonstrate it selfe, departing from the evils you have used.

Let your certainty of pardon of your sins, through Christ, and your joy in him be demonstrated, by pursuing of the good things which Gods word teacheth you. You are now in Christ Jesus, Gods workmanship, to doe good works which God hath prepared for you to walk in.

For the grace of God that bringeth salvati­on unto all men, hath appeared, and teacheth us, that we should deny ungodlinesse and world­ly lusts, and that we should live soberly, righte­ously, & godlily, in this present world; looking for that blessed hope, and glorious appearing of the mighty God, and of our Saviour Jesus Christ, which gave himselfe for us, to redeeme us from all unrighteousnesse, and to purge us a peculiar people unto himselfe, fervently given unto good workes.

Again; Titus 3. For we our selves also [Page 75]were in times past unwise, disobedient, decei­ved, serving lusts, and divers pleasures, living in maliciousnesse and envy, full of hate, and hating one another. But after that the kind­nesse and love of God our Saviour to man­ward, appeared, not by the deeds of righteous­nesse which we wrought, but of his mercy he sa­ved us by the fountain of the new birth, and with the renewing of the Holy Ghost, which he shed on us abundantly, through Jesus Christ our Saviour; that we once justified by his grace, should be heires of eternall life, through hope. This is a true saying. But I will make an end for I am too tedious.

Dearely beloved, repent your sinnes: that is, be sorry for that which is past, beleeve in Gods mercy for pardon, how deepely soever you have sinned, and both purpose, and earnestly pursue a new life, bringing forth worthy and True fruits of Repentance.

As you have given over your members from sin to sin, to serve the Divel; your tongues to sweare, to lye, to flatter, to scold, to jest, to scoffe, to beastly talke, to vain jangling, to boasting, &c. Your hands to picking, griping, idlenesse, fighting, &c. Your feet to skipping, go­ing [Page 76]to evill, to dancing, &c. Your eares to heare Fables, lyes, vanities, and evill things, &c. So now, give over your members to godlinesse, your tongues to speak, your eares to heare, your eyes to see, your mouthes to tast, your hands to worke, your feet to goe about such things as may make to Gods glo­ry, sobriety of life, and love to your brethren, and that daily more and more, diligently: for in this way to stand you cannot, either better or worse you are to day, then you were yesterday. But better I trust you be, and will be if you marke my Theme; that is; repent you. The which thing that you would, as before I have hum­bly besought you: even so now, yet once more I doe again beseech you, and that for the mercies of God in Je­sus Christ our Lord: Repent you, re­pent you, for the Kingdome of heaven (that is a Kingdome full of riches, plea­sures, mirth, beauty, sweetnesse, and e­ternall felicity) is at hand. The eye hath not seen the like, the eare hath not heard the like, the heart of man cannot conceive the treasures and pleasures of [Page 77]this Kingdome, which is now at hand to such as Repent; that is, to such as are sorry for their sinnes, beleeve Gods mercy, through Christ, and earnestly purpose to lead a new life.

The God of mercy, through Christ his Sonne, grant us his holy spirit, and work in our hearts this sorrow, faith, and new life; which through his grace I have spoken of, both now and for ever.

AMEN.

FINIS.

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