our condemnation it is no sleight nor slender stuffe but sound proofe out of the word of God here is no counterfeit deeds no forged evidences but such as are sealed and ratified by the Sonne of God himselfe which testifieth of himselfe that his comming was not to disanull them but to fulfill and accomplish them wee must not then thinke but that this geare that is here brought in against vs will stand and be allowed euen before the Lord in his tribunall seate because it is nothing but his owne word by the which he telleth vs he will iudge vs and though heaven and earth passe yet that word never passeth wherefore it standeth vs now in hand to see how this matter may be answered on our part we had need to looke about vs and seeke for as good stuffe for the answering of the matter to our discharge as is brought in against vs to our condemnation or else the Lord knoweth we be in miserable case vnlesse we haue as sure profe out of the selfe same word of God for our discharge there is no remedy but we perish euery mothers child for the Lorde can not goe against his worde let vs see then good brethren how we can answer the matter and let vs beware that we bring not our ovvne cauills against God not the deuices of our ovvne braine nor that vvhich vve thinke good of our selues unlesse it haue his ground on the vvord of God vvhich onely must be the great court rolles that this heauenly iudge vvill use in this court And this is one speciall cause that mooveth me to handle the matter of our saluation before the throne of God not as here upon earth because euery fond devise of our ovvn foolish head seemeth to vs vvhile vve keepe vs here belovv to be most excellent sound as nothing can be more euery toy trifle that liketh vs seemeth to be so firme strong as God must needs yeeld unto our liking but it shalbe far othervvise vvhen is commeth to be handled before God all such imaginations must needes vanish avvay as smoke before the iudgement seate of God nothing can abide his presence there but only his ovvne blessed vvord and that vvhich is grounded upō it Let us therefore so examine the matter of our saluation as it may stand steady strong before the eternall God against Satan sinne all the povvers of hell Let us come novv to the ansvvering of the matter There hath come proofe against vs as ye haue heard out of the vvord of God that vve are all of vs accursed of Gods ovvne mouth because vve haue transgressed his lavv and holy commandements this is prooued against us vvhat shall vve say can vve deny it not unlesse vve vvill denie God himselfe for it is prooued unto us out of his vvord that all of vs haue sinned none but sinneth vve can not then deny that if that be graunted the other must needs follovv that vve are therefore subiect to the curse of God eternall death because it is vvritten that the reward of sinne is death Cursed is every one that doeth not abide to fulfill all that is written in the booke of the law it is then apparant that the vvrath of God is pronounced upon us for our disobedience to God that can not be denyed vvhat shal vve say then vve stand before God to ansvver the matter vvhat shall vve say to it I am afraide a great number of us are far to seeke in these lavv points of our saluation although vve be othervvise neuer so excellent cunning skilfull in other lavv matters to handle them marueilous subtilly vvisely I am afraid for all that vve are farre to learne in these most chiefe waightie causes of life death eternall And yet I know we be not altogether without our answers such as they be very simple God knoweth slender far unmeet to come before so glorious a iudge in so waightie causes We doe not deny but we haue broken these blessed commandements of God we confesse that but in the meane time vve haue our shifts gloses to assvvage the matter withall vve can alledge for our selues that although vve haue broken Gods cōmandements offended God yet they be not so great offenses as deserue any great punishment herein vve be marveilous eloquent to paint out the matter to make our selues beleeue that our sins be not so great because we see other men haue done greater or because vve see our selues void of notorious crimes such as be punished by the magistrate vve can very readily alledge for our selues what man I trust I am not so great a sinner I thank God I am no theefe I labour truly for my liuing nor I am no murtherer or cōmon whoremaster such like and hereupon we set our selues in a good stay neuer busie our selues to answer the matter any further before the throne of God but conclude with our selues that God must be good vnto us because vve be not so notorious sinners as outragious men be Yea good brethren but will God be so answered think you wil this stand for good euidence before the throne of God Doth the vvord of God say Cursed be euery one that doth not abide in the greatest commandemēts as in abstaining from murther man slaughter whordom these such like doth it speak on this matter only no it goeth further saith Cursed be every one that doth not abide fulfill all that is written in the book of the law it doeth not say some part but all so forth in the rest Although thou be no whoremaster nor murtherer yet be a swearer thou hast not fulfilled al. And therfore the Apostle S. Iames reproueth such kind of people as dare so boldly blanch vvith Gods commandements to think themselues in good case for doing one or tvvo of the commandements neglecting the rest He telleth vs Whosoever should filfill all the cōmandements yet breake but one of them is guiltie of the whole burthē of the law which threatneth curse to the transgressours breakers of any one yea euen of the lest as Christ Iesus also vvitnesseth yea further Gods commandemēts be so pure deare and precious that they are to be fulfilled and done not only with our outward body but especially with our heart for the commandements of God are spirituall so saith Paul pearce euen to the heart God that giueth them is not God of our bodies only but also of our soules therefore giueth us lavves not only to tye our hands frō doing euill but the heart also frō thinking deuising euill because he is a God that loueth pure truth sincerity not only in outward shevv but especially in the in ward heart as testifieth the Psalm Therfork Iesus Christ doeth tell vs that they be broken not onely whē our body
we owe vnto God for out daily sinnes this I say is the chiefest thing to be carefully considered vpon while God giueth vs now time and hereunto we were exhorted the other day and our negligence herein condemned I trust we haue amended it novv if the Lord hath giuen you eares willing to heare hearts readie to imbrace I purpose to lay out the matter more at large and fully to set before your eies as plainly as God will giue me grace the waies and meanes howe we are discharged before this iudge from whatsoeuer can be laid against vs because the matter is touching our care before a iudge I purpose to handle it euen after the same maner that ye vse to handle your law matters before iudges sauing that I meane not to bring such slender stuffe for the proofe of the matter as you vse in your brablings I dare not so deale with so waightie a cause especially before so wise and sincere a iudge that can not be deceiued and will not be corrupted I minde to bring into this heauenly court no other euidences but of such strength and soundnes as shalbe able to abide the pearcing eies of this seuere iudge without blemish and that is euen out of Gods blessed word I purpose to bring no other euidence witnesse nor writing then is there found and that onely will stand for good stuffe in this high court and no other thing for so saith the same God that by his worde he will iudge in that day he will not goe by heare-say nor by had I wist nor by coniectures nor receiue one man for fauour an other for feare but looke howe he answereth the matter by proofe out of Gods word so doth this iudge pronounce vpon him sentence either of saluation or of damnation all deuises of mens braines what goodly shewes so euer they haue made here in this world must needs vanish away as smoke before the heauenly iudge I purpose therefore as I say to handle this matter of our saluation euen after the same maner that ye vse to handle your court matter that it may more deepely sinke into our dull braines for we can good skill of law matters we be maruelously practised in them euery countri-clowne here amongst vs in Norffolk is able to set a good lawyer to schoole in worldly brabbles about worldly goods lands and liuings Well because ye haue so good a fancie to law I wil teach you if ye will learne to be as cunning in this great law matter touching the goods of heauen the land of heauen the liuing in heauen I would if it pleased God that all Norffolk men were men of law to answer this waightie matter in the high court we must all to it the simplest must answer it we must needs appeare to the action and that by no atturny but in our own person we must all be summoned to appeare there personally the writ is already gone out and serued vpon vs The Apostle Paul here is our herald shrieff sergeant or bayliff that doth ascite vs before this iudge we be arested alreadie and the mace vpon our shoulders to be readie at a minuts warning when we shall be called to answer to an action of high treason committed by vs against the King of kings for that he taking vs to be his subiects we haue trayterously forsaken him and ioyned our selues with a forrain prince enemie to this high king further also to answer an other action of rebellion against his maiestie for that he fauourably receiuing vs to mercie after our treason committed against him haue neuer since ceased to rise vp against him but continually spurned against his will and neuer would suffer our selues to be ruled by him but like proude rebels haue started vp against him seeking to thrust him out of his throne and to place our selues and our owne deuises there that we might rule and raigne after our lusts and for these and many such like hainous crimes are we to receiue iudgement to loose the hold we haue of Gods kingdome in heauen and to take possession of the eternall torments in hell These great and weightie matters are we summoned to answer vnto not in Westminster court before my L. chiefe Iustice my L. Chauncelour the Q. Maiestie or her counsell those be men flesh and blood and not appointed iudges of so waightie matters they must needs come to be iudged them selues and yeild vp their account then and there but we are summoned to answer these matters in the Court holden in heauē before the kings maiesty of the whole earth and his counsell and assembly of glorious Angels before my Lord chiefe iustice of the whole earth and Chauncelour of the whole world the deare Sonne of God Iesus Christ the Lord of all before him we must appeare personally then and there to answer these and such other waightie matters as shalbe laid to our charge Thus we are all summoned and ascited thether must we go whither we will or not there will no bayle serue we can not vse any shift to winde vs out of his presence we can not fee the officer with bribes that the might friendly in our behalfe returne Non est innuentus the Lord wil find vs I warrant vs we are found out alreadie apparant before his eies VVell thus standeth the case what shall we doe then flying will not serue bribing will not serue bolstring will not serue there is no remedie but appeare we must to the action stand to the answer submit our selues to the sentence what shall we do then I tolde you before because we might see the matter more plaine before vs I purposed to handle it after the common processe in law as we vse to deale with our common worldly matters what then would we doe any of vs if we had a matter to appeare vnto that we must answer the writ and all serued what would we doe in this case we would strait waies first learn out at whose suite vve are troubled who it is that is our accuser then we would learne out diligently what matter he hath to lay against vs what it is that he purposeth to charge vs withall and last of all we would be glad to know what evidence he can shew for the proofe of his matter all these things we would be glad to know if we can by any meanes before vvee come in open court and if so be that vve haue once gotten out who is our accuser what matter he hath against vs and vvhat sound proofe he can bring in for to make his matter good when vvee know all this vvee know in a manner before vve come there how the matter will goe for then vve vvill seeke out our euidence on our side what sound geere vve haue and hovv vve may make answere to his euidences on the contrary side thus vve vse to do in our worldly matters It standeth vs in hand I
that wee can not finde in our heartes to forgiue them Surely euen this because wee doe onely looke upon the hurt done unto us we muse upon that we make much adoe about that and so marveilously weigh what losse we haue by it on euery side but in the meane while wee doe not consider the soule of him that did vs the iniurie continuing in impenitencie for then wee should be driuen to pitie him for the daunger before God and not hate him for our losse before man The want of this is the onely cause then why wee be so hatefull and malitious towardes our enemies which haue iniuried vs because we looke upon our owne harme and not on the harme of the soule of man before God but wee must doe it certenly the Lorde Iesus commaundeth us Pray for your enemies doe good to them that hate you and here biddeth us loue as he loued us euen enemies to him Well then good brethren thus yee haue heard how by the loue that Christ loued us wee be taught to frame our loue one towardes another euen towards our enemies in pitying them praying for them that they may be brought to amendment not for the hurt done vnto vs but for the auoiding of the hurt of their soules I haue bene somewhat more long in this matter of loue towardes our enemies because I know it is so hard a matter for flesh and blood to be satisfied in this point to stay from revengement it is marveilous neere growen into the corruption of our nature and therfore it must be more carefully taken heed of us and we must bende our force more to resist it and so shall we not onely be hearers of this lesson of our Lorde Iesus but also followers of the same And yet further when he saith that we must loue one another as he loved us he giueth vs to understand that our loue must be sincere without respect of gaine or aduantage Such loue then as is commonly amongst vs Norffolke men will not serue that is to loue a man as long as we can get any profit by him and then farewell no our loue must not be so but it must be as Christ loued vs which was not for any great gaine I trow that he hoped to get at our handes and yet this is so common amongst vs as is marveilous there is scarsely found amongst vs any other loue then that which is for gaine a lamentable thing If we haue money enough we make our account to get friends enough and without mony or hope of gaine we shall hardly finde any great store of friends Is this the loue good breethren which ought to be amongst vs Alas no such loue may be found amongst the very deuils in hell and yet we will be Christians forsooth yea and protestants to but it is but onely in name for Christ saith that among his true schollers loue must not be for advantage but as he loued vs. Moreouer we are hereby taught also that our loue must not be dissembled in faire countenance outwarde within nothing but rancour and malice it must not be in a faire flattering outward shewe but it must be as he loued us euen in very deede from the bottome of our heart from our heart from our heart from our heart Oh this must be marked good brethren The Lorde Iesus seemeth to plucke vs English men by the sleeue and condemne our faire flattering dissembled loue which raigneth so commonly among vs Such faire lookes sugred wordes louing salutations and courteous embracings as is marveilous as though there were such perfect loue and friendshippe amongst vs as could possibly be required and yet such deepe dissembled hatred and spight in the bottome of our breastes as we would if we could euen pull their hearts out of their bodies and eate them with garlicke as they say Alas good brethren is this Christian like is this as Christ loued vs No no it is Iudas-like faire kisses false dissembling harts Is there not a God in heauen thinke you to reuenge it yes no doubt and I warrant vs we shall feele it if we doe not repent We thinke we haue done notable finely when we haue made a man a faire countenance and in the meane while practise his death if we can we go slily on with the matter and laugh in our sleeue when wee haue thus done as though there were not a God in heauen that did see view and try all the secret thoughts of our deepe dissembling heartes and spie out all our crooked waies and when we haue made faire with all the earth will then call our crooked practises to account Did that cruell wretch Cain any thing preuaile when dissembling his cruell malice towardes his brother he made faire words with him till he gate him in the broad wilde field alone and then fell upon him and killed him did it any thing preuaile with God I say that none was at the deede doing to accuse him needed God any such thing which was privie to his wicked malicious thoughtes No but he bringeth in the very blood which he shedde and the earth which receiued the bloode to bring euidence against the man to condemnation what shall we say then will our faire lookes and sweet words one to another prevaile before God when there is nothing so in our hearts but murther and malice No I warrant you hee will bring in account euen the very secret wicked thoughts that we conceiue upon our beds he will bring in euen our pillowes to beare evidence against vs to our condemnation if this geere be not amended looke as smoothly on the matter as we can God will haue an assaying with vs when we haue made all whole with man Wherefore good breethen in the feare of God let us looke to this geere let us giue eare to Iesus Christ his teaching that commaundeth our loue one toward another to be as his was towardes vs and away vvith this same dissembled loue vvhich raigneth so amongst us this Iudas loue theese loue deuils loue and let vs like good Christians here in Norffolke once at the length beginne to imbrace Christes loue true loue unfained from the bottome of the heart and sincere to the glorie of our God and comfort of our soules And thus much for this part where we are commaunded that our loue should be as Christs loue toward vs now it followeth By this shall all men know that ye are my disciples if ye loue one an other This is an other reason to perswade to the obedience of that commaundement which he hath giuen in the verse before that we loue one an other as he hath loued vs for that men shall thereby take them to be his schollers his disciples Christian men This is an argument which carieth with it great force to perswade amongs men for there is none but he will say he is a Christian euery man will say so yea and euery man would gladly so be
cast before our eyes a thousand clouds and mysts of hypocrisie and securitie to blind our selues with all that we should neuer see our owne perill and danger vtterly to burie in vs altogether the remembrance of the last iudgement that we might more safely sleepe in our deadly securitie and sinnefull behauiour to our vtter destruction both of our soule and bodie therefore it is notable here that the Apostle calleth vs to the iudgement seat of God for such kinde of doctrine hath great force to waken vs more liuely out of such perill danger when we commonly vse to tumble and wallow without feeling for as long as we thinke we haue to deale but onely with man we take vpon vs to rage like cruell beasts without al reason coÌ„science in oppressing one an other in deceiuing one an other we coÌ„mit all abhominable wickednes in corners in the darke night thinke we be in excellent good safetie because our naughtines caÌ„not be espied nor tried out by men but alas the Apostle saith we must all appeare before the iudgement seate of God when all the men in the earth haue done with vs and can finde out none of our naughtines then must the Lord beginne to try out our wickednesse and shall he in like manner thinke you be constrained to give vs ouer as one not able to bewray our lewdnesse No no all the secret thoughts of our hearts are open vnto him all our subtill practises which we contriue neuer so closely are every one of them apparent to his eyes and he will sit in iudgement vpon them and euen condemne vs for them to everlasting torment if wee doe not now repent while he gives time Yee see then it standeth vs in hand to put this lesson well in practise to avoide the danger now in this time of mercie which otherwise will fall vpon vs. And away with all vaine gloses and visours of hypocrisie whereby we vse both to deceiue our selves and others and let vs learne now at last to walke in simplicitie before our God and in plaine dealing with men For otherwise there is no remedie when we haue wrangled out the matter never so stoutly before men it must be brought notwithstanding in hearing before our God whome wee can not with all the fetches of our subtill heads neither deceive nor abuse And yet it is a wonder to see how boldly men dare deale with God and how impudently they dare behave themselves in his presence what wickednesse we dare commit even before his eyes without all feare of his iudgement seate as though he had neither eye to see out our lewdnesse nor sword to punish nor yet iudgement seate to condemne Wee dare boldly in the open presence of our God commit filthy adulterie fornication all vncleannesse which wee durst not for our lives be so bold as doe in the presence of a child of xiii yeres old for feare of his presence that could bring vs to a little shame here in the world yet sticke nothing at all like bruite beasts to commit all such villany in the presence of our God who hath his iudgement seate to condemne vs eternally Doth not this sufficiently bewray our blockishnes that there is no feare of God in vs at al when we dare so proudly checke against his maiesty and do vtterly seâ—â— to bury vp all the remeÌ„brance of his iudgment that we might like filthy swine wallow and tumble our selves in all wickednesse and abominations without controlment But like miserable caitiffes which dare be so bold with our God to make no account of his maiestie and doe so lightly esteeme of his iudgement continually in our sinnes without repentance vvee shall be haled before his iudgement seat in spite of our teeth when we vvould be glad to haue the hils mountaines to fall vpon vs to hide vs from his presence but all shall not prevaile This sentence must stand more firme sure then heauen and earth that all of vs must appeare before the iudgement seate of God wherfore good brethren let vs not abuse this time of mercy but now repent while God giveth vs time for afterwarde is a time of iudgement without mercy to all those that dare so horribly abuse Gods maiesty do not study to repent while they haue time let vs now while we liue vpon this earth set daily before our eyes the continual remembrance of Christs comming to iudgement that wee flatter not our selues in our sinnes and the more carefully must we looke vnto it because we see what blockish heathenishnes the vvorld is grovven vnto for lack of practising this lesson for vvhat is the cause of all the disorders grovven amongst men all outragious dealing but that men forget themselues and think nothing of their appearance before the heauenly iudge What is the cause of such flattery craft among vs such fetches shiftes devices to deceive one another such swearing forswearing what is the cause I say of all this but only that men doe not effectually consider vvith themselues of the day of iudgement vvhen all matters shalbe righted all secrets revealed craftie iuggling vvith God man disclosed meÌ„ I say do not think upoÌ„ this therefore do harden themselues in their sinne And especially here in Norffolke it is a marvelous thing to see hovv vve haue so shaken off all feare of God utterly buried the remembraÌ„ce of his iudgement if vvee can once deuise shifts subtilties to delude Iustices Iudges and Gods magistrates that the lavv of man can not take hold of vs vve thinke our selues as sure and â—â—â—e as can be if vve can find out any colour or fetch that can not be espyed by man in the iudgement seate vvee on as slily vvith the matter as can be think all cock sure And though the matter be never so well knovvn vnto our consciences wheÌ„ vve do iniuries vnto others yet if there be no vvitnesses of the matter or evident proofe by lavv to convince vs vve thinke vve be as safe as can be if vve be dealt vvithall by good men to deale uprightly vvith men according vnto conscience oh vve be straightvvaies vpon them vvhat sirrha vvhat knovve ye by me vvhat can ye charge me vvithall vvhat vvitnes haue yee against me if ye haue any thing to charge me vvithall I vvill ansvver it thus vve play the iolly fellovves in advancing of our selues setting vp our crest if nothing can be prooved against vs by man And vvhat if no man liuing can charge thee vvith any thing thou miserable caitiffe that things can not be laid out plainly by vvitnesses evidences before men dost thou thinke therefore to escape scotfree at Gods hand so to escape his iudgement vvhat if there be no maÌ„ that can charge thee hast not thou vvithin thine ovvne breast a guest at home euen thine ovvne conscience that chargeth thee of a thousand
matters more strongly and more fiersly pursuing the matter then a thousand vvitnesses So could that cruell beast Cain that bathed in the blood of his brother vvrangle vvith God after that manner What doest thou meane to aske me of my brother saith he what have I to doe with him am I my brothers keeper is he not old enough to keepe himselfe He thought forsooth he had made sure vvorke on all hands vvhen he had gotten his brother into the broad fields far from the presence of men that none could espie him to beare vvitnesse of the fact but the Lord findeth out this cruell tiger and subtill foxe bringeth in vvitnesses enough to condemne him that vvere present euen at the deed doing Thy brothers blood saith God crieth aloud for vengeance in mine eares doest thou thinke to escape scotfree in my iudgement because no mortall man can testifie of it the blood vvhich I put into thy brothers body and thou cruelly didst let out the same that same blood hath a lovvd voice before my iudgement seate to beare vvitnesse against thee and to call for iustice at mine hand to revengement the verie earth vvhich opened her mouth to receiue the blood is another loud vvitnes before me to condemne thee vvhat saist thou to the matter vvhat hast thou to say for thy selfe Alack poore soule he standeth as dumb as a block before his iudge hath not a vvord to ansvvere in his defence against these vvitnesses but like an obstinate rebell against Gods maiesty doeth murmure against God that he is hardly dealt withall and that his punishment is greater then he is able to indure that he is oppressed and throwne downe with the fierce wrath of God Let vs see then what we can prevaile with all our shiftes and subtilties here where wee thinke no man can charge vs no witnesse against vs the Lord needs no such witnesse in his iudgement seate he can call all his creatures to witnesse against vs the very house wherein we commit wickednesse our conscience in our breast witnessing thereunto the darke night the ground we tread vpon the bedde we lye vpon all the creatures of God about vs when we are committing wickednesse shall be sufficient testimonies against vs. The matter that we so subtilly contriue in our braines for to wind in our neighbours and deceive them euen the very matters them selves shalbe sufficient before our God to stand against vs to condem nation The pen ynke paper parchment scribe subtill pety-fogger and whatsoever haue bene instruments with vs in our craftie deuises whatsoever of Gods creatures we haue vsed or rather abused thereunto shall testifie their humble obedience to their creatour to our condemnation yea euen our owne hands that wrote our tongue that spake our feete that went our heart that devised our body that executed must needs stand in iudgement as an army of witnesses to condēne vs. What did it availe that miserable caytiffe that he could use his legges and feete to meete his Master and his armes to imbrace him and his tongue falsly to speake wordes of pretensed friendship Haile master his mouth like a trusty frend to kisse him what could all these prevaile I say when God pursued him more narrowly and haled him more neerely vnto his iudgement seate what did they prevaile Alas poore damned creature his conscience was made his hangman The Lorde needed no other witnesse to bewray the false meaning of his fained friendly heart then his owne conscience within his breast that spake so lowd against him to his condemnation that he could not abide but cruelly caused his owne selfe same legges and feete to carry him to his owne death and the selfe same hands to hang vp his body to dispatch his life and then which is most lamentable when he thought to be ridde from his Iudge then alas did he but begin his torments which never can be ended So horrible a thing it is to fall into the hands of so mighty a Iudge O good breethren let vs lay vp these examples deepe in our hearts to bring in continuall remembrance before our eyes the iudgement seate of God that we may learne to feare his maiestie and stand in awe of his dreadfull iudgement seate that we be not so bold with our God to dally with him and as it were play with his nose as they say thinking our selves sure enough when we can make faire weather with men and with our smooth lookes sugred wordes and faire countenances subtilly intrappe our brethren Alas good brethren this geere will not be good stuffe with our God when hee calleth vs to answer the matter in his highest court of parliament it vanisheth away as smoke Those same Iudas kisses be to common against vs and which worse is it is holden almost no sin nay I am afraid it is accounted of most of vs a notable point of pollicie as without which we could not be able to live amongst men to flatter speake faire and as it were to creep into mens bosoms whereas within there is nothing but falshood and a double heart and yet we are growen to this brutishnesse as though God had no iudgement seate that we thinke we could not otherwise live amongst men unlesse we play on both hands with God and the world and we haue made it as it were an infallible rule and brought it to a common proverb Nescit regnare qui nescit dissimulare He knoweth not how to keepe his owne that knoweth not how to dissemble fayne flatterie faire speech is called holy-water of the court and I can not tell what I know not what is in the court for I am no courtier but I am sure that we haue too much of such holy-water amongst vs here in Norffolke faire words and false hearts sugred talke and subtill meaning it is too too common the Lorde be mercifull vnto vs as though God did not see vs view vs marke vs and even register vs vp vnto his iudgement seat well good brethren let vs not deceiue ourselves all this our faire subtiltie is no more but Iudas kisses and vndoubtedly vnlesse we in time repent we shall with Iudas at the hand of Almighty God taste of the like vengeances for God will not be mocked although during our life wee come not to the gallowes or to fordoe our selues as he did yet our God hath his iudgement after this life will hang vs vp in hell with Iudas everlastingly all of vs if we doe not repent yea although we do weare velvet coats on our backes all shall not save vs there is no remedy we must all appeare before the iudgement seat of God therfore let vs now think upon it whiles we have time that vve may be in a readines when it commeth for therfore we are summoned in that court we must appeare Away then with all these counterfaited devises which be so common amongst vs
and fall at length to plaine dealing let vs examine all our doings euen now presently as they must be examined before the iudgement seat of God and farse in no bumbasies of our own gloses for that wil be found too light in the ballance let euery one of vs now present examine our selues apply this sentence unto our selues make our profit by it to the direction of our life according to the wil of our God and not only to please man What naughtines soever we go about let vs alwaies enter into our selues and say what am I doing now doth not God see me yes doth he not abhor this my doing yes hath he not summoned me to answer this my doing before his iudgement seat yes O what a miserable wretch am I then that dare so boldly commit open sin before my God as though he were fellow with me in my sinnes should I cast mine own soule away O good Lord forgiue me I will never do the like againe graunt me thy strength to beat back al the false allurements of Satan that goeth about to destroy my soule be merciful vnto me set alwaies before mine eyes a reuerent feare of thy iudgement seat that I neuer â—â—ep in my sinne but thereby may be awaked to walke simply plainly before my God without hypocrisie dissimulation or subtilty during the whole course of my life Loe then how we must apply this doctrine vnto our selves that it may be profitable unto vs stand us in stead against the subtill practises of our adversarie Satan But here is yet a further thing in this matter needfull to be considered namely that whereas the holy ghost here calleth into our remembraÌ„ce the comming of Christ to iudgement he leaueth out the time when he will come maketh no mentioÌ„ of it at all We must all appeare before the iudgement seate of Christ but when the time shall be whether to morrow this night or the next yere or ten twenty yeres he telleth us not no he speaketh not one word of that he leaveth it out cleane the holy ghost through the whol Scriptures hath left that time uncerten unto man yea the very angels in heaueÌ„ are ignorant of that they know not when the Son of man shall come no creature in heauen earth or hell knoweth that the Lord hath hid it from his creatures only reserved it to him selfe wherfore that we knowing certenly that he will come not knowing when might alwaies be in a readinesse when he commeth lest he taketh vs vnwares for so doth our Lord Iesus Christ admonish vs therefore be ready saith he for ye know not when the Son of man shall come to waken vs up more sharply he telleth vs that his comming will be sudden saith he at an houre when ye least thinke even as a theefe in the night And upon the contemners of God saieth Paul which lie and wallow themselues in their sinne the day of the Lord shall come vpon them suddenly to their destruction yea when they shall think themselues most sure safe make no more but a tush at the matter say in themselves tush all is well all is quiet euen then suddenly shall destruction come vpon them as sorow upon a woman with child God then hath left the certen time of his comming vncerten vnto man that we might alwaies be ready and deferr not the time of our repentaÌ„ce till to morow because we know not whether the Lord will call us before to morrow and this point is most specially to be noted for else all that ever hath bin taught hitherto concerning the appearaÌ„ce before Gods iudgement seat will be altogither vnprofitable vnto vs we vvil acknowledge that vve must appeare before the iudgement seat of God but we think it vvill not be so soone but that vve may haue a litle space to continue in our sinne you shall see that this is the chiefest thing that Satan useth to bring into the heart of man to make him beleeve that the day vvil not be so soone but that he may have time enough before that day come and therfore that he may yet a long time take his pleasure in his sin and repent before that day come And I waraant you he hath bene busie euen with some of you since that time that I haue bene intreating of this matter to blow this blast in your eare that that day is not yet so neare but that you may continue a while in your sinne amend afterwardes The carnall eare of him that is soked in the sweetnes of his sinne hath heard me al this while intreating of the iudgement of God to come very pleasantly laugheth in his sleeue oh saith he here is a fellow indeed he is afraid of his owne shadow belike he thinketh we be babes would afray vs with bugs he hath bin telling a loÌ„g tale of Gods iudgement seate as though there were any that denied it as though we did not know it as well as he but what for that should we forgo the pleasures of our youth the commodity of our crafty subtilties the hope of our gaine therby for feare of this iudgemeÌ„t as though forsooth we could not ameÌ„d all this geere before that day come nay nay let him speak what he vvill we will take the pleasure and gaine of our sinne and afterwards we will amend we trust all in time enough too O subtill deuill that can so be witch the soule of maÌ„ to vtter destruction but harken thou carnall beast to the voice of the Sonne of God he telleth thee that this day is not known to any of Gods creatures darest thou appoint with thy selfe a certenty of it as though it were not so soone thy God saith it shall come suddenly and darest thou set him to schoole to be wiser theÌ„ he and say tush in thine heart it will be loÌ„g first no but he telleth thee if thou be secure it vvill take thee vnwares in a moment in the tvvinkling of an eye before thou be vvare and vvhere is thy amendment then therfore he chargeth thee to amend novv deferre not the time least thou be taken vnavvares and so caried to eternall destruction and vvhat shall then all thy vaine hoping for a longer day profite vvhen thou art taken suddenly as the bird in the net But thou saist it vvill not come so soone but Christ saith it vvill come at an houre vvhen thou least thinkest telleth thee flatly that if thou shalt play the vvicked servant and thinke thy master will tary long and be many yeares and daies before he come and thereupon fallest to beate thy fellow-seruants and deale subtily with theÌ„ without regard of the comming of thy master Iesus Christ flatly telleth thee that he will come in an houre when thou least thinkest and giue thee thy portion with hypocrites in eternall
al the heart with all the mind with all the soule vpon this condition in deede that we doe all his commandements and neuer breake one of them he putteth vs in good assurance of euerlasting life and surely he will not faile vs if we performe all those couenants but if so be we breake but one of them we then forfeit our hold incurre the penalty of the breach of the couenants which is the euerlasting wrath of God for so doth God say Cursed is euery one which doth c. The life euerlasting is as ye would say let to farme to vs to haue and to hold to vs and our posteritie for euer vpon this condition that we performe all such and such couenants as are contained in the booke of God Doe these saith God and thou shalt haue life But prouided alwaies that if thou breake any one of them once in all thy life then accursed be thou from my face here is indeede heauen promised to vs if we do Gods commandements but then we must doe all and not some one or else we forfeit all Now let all the men vpon the earth come and stand before the iudgement seat of God and let me see amongst them al that euer haue beene or euer shalbe to the end of the world let me see if any one can be found that euer hath done all these commaundements of God that he may iustly challenge his right and interest in heauen by it let me see if such an one can be found onely one excepted Iesus Christ God and man The Scripture and worde of God flatly condemneth all of vs of sinne and therefore can we challenge no right nor interest in heauen by our deedes because we haue not done all but rather our interest for our deeds is of right in hell because we haue broken some one yea all and all againe euen the best of vs all VVe must not then seeke to claime heauen by our deeds but we must be carefull howe to be deliuered from hell which we haue deserued by our deeds Thus you see then it will not auaile to alleadge one or two good deedes before God no nor twentie thousand vnlesse thou bring the full performance of the deedes of the whole lawe for God promiseth not life but to the performance of the whole our good deedes will not serue vs then to set against our euill for payment before God seeing one of our euill deedes euen the least which we doe or thinke condemneth vs to hell We can not seeke life then in our workes because we are not able to performe all and neuer offend and that is that the Apostle so often saith That by the deedes of the Law no man can be saued that the law worketh death bringeth the knowledge of sinne worketh wrath can not giue life c. because we doe not fulfill it This wil then seeme for no answer before God to say I haue sinned but I haue done so many good deedes for the recompence thereof for he answereth out of his owne worde that the reward of sinne is death and he will take no other recompence but that which he himselfe hath set downe and therefore we must looke that that may be carefully sought Thus then good brethren in viewing the true and right debt which we owe to God for our sinne it bringeth to nought all forged debts of mans braine for seeing the curse of God euerlasting death and damnation is the iust punishment which God hath set downe for our sinnes and all our fastings masses pilgrimages pardons scourgings mans-merits wilfull pouertie watchings prayers almes deedes purgatories will not serue to recompence God because the punishment is farre greater then all these and a thousand such like And yet herein good brethren I would not haue you take me as though I did speake against fasting praying and almes deedes doing I doe not meane so the word of God straightly chargeth vs both to fast pray and exercise our selues not onely in almes deedes doing but also in all other kinde of well doing and the Lord knoweth we are too slacke in such matters but I shall haue occasion to handle those matters hereafter God willing my meaning nowe I say is not to speake against fasting prayer and other good deedes for the word of God commandeth them to be done but here onely I tell you out of the word of God that these and all the good deedes that ye doe can serue for no part of the least recompence to God for one of your least sinnes for the least deserueth euerlasting death You see then it is a greater matter to satisfie God thē to bring in a companie of good deeds seeing our least euill deede hath the threat of Gods euerlasting curse that debt must be satisfied or else the Lord our God will neuer be satisfied The Lord will not accept our owne forged debts but he will haue the true debt answered this is a great matter and deepely to be wayed good brethren that wee may vnderstande the depth of our saluation to be more waightie then it is generally accounted This maketh men so careles of their saluation as common they are because they dreame the price of sinne to be so vile that a certaine pining of the bodie will satisfie God for it or that a little holy-water will wash it away or certaine deeds doing or certaine praiers said will please God for it they doe not way that the debt for sinne is Gods curse and condemnation And surely nowe in these our daies in the time of so great light of the gospell the people are maruelously ignorant of their saluation generally they know no other way to be saued but by their good deeds and yet they be void of them too God knoweth and hereof commeth that common saying framed in the time of darkenes and continued still among vs that we must carie nothing with vs but our good deedes and our bad and where is Christ Iesus then If he be not in our hearts we shall neuer come to life eternall if we haue Christ we haue life and all if we haue not Christ all our good deeds and bad deeds we carie with vs shall nothing auaile vs but throw vs downe to hell This will not then serue before our God to bring in our good deeds for recompence of the debt we owe which is the very wrath of God we must then yet looke further what we haue to say for our selues and lay in for answer of the matter VVe goe on yet further and will acknowledge our selues sinners and all that hath beene said before that the punishment of sinne is euerlasting death and that nothing that we can doe is able to recompence or satisfie God for it but yet we haue our starting holes windings whereby we can winde and wring our selues iollily out of the matter that we may more safely lye and continue still in our
die they can not make an ende of it they can not ouercome it Let all flesh stoope then vnder the heauy iudgement of God vpon sinne let us pull downe our loftie crestes which we so proudly set up let us learne at length to humble our selues under the hand of our God and seeke otherwhere then in our selues the discharge of this heauie burthen of our sinnes which so presseth dovvne all the posteritie of Adam that the holiest quaile vnder it It is time for vs to looke to it and high time yee see vvhat is laide against vs in this high court whereunto we are summoned euen matters of high treason against the king of glory wee can not deny it the matter is so euidently prooved against vs by Gods ovvne mouth in his word and therfore guiltie of the forfeiture of our hold and interest of euerlasting life and to be punished with everlasting death as a iust recompense for our treason rebellion against our God No other forged recompences of our ovvne fancy will be receiued no presence of Gods mercy will colour the matter against Gods truth and iustice What shall we doe now we in our selues cannot indure and ouercome that same punishment of our rebellion shall we stand to it and sticke by it to take the debt vpon vs then we utterly perish and if we bring any other debt but that it will not serue so that both that debt no other forged debt must be answered and we also are not able to pay it What shall we doe in this case Iustice must proceede the law must haue his course if it were a vvorldly matter we could deuise shiftes for it to saue vs from the Iayle vvhen the matter is fully concluded against vs that the debt must needes be answered and wee not finde our selues able to discharge it our last refuge is to trie our friends and trie if vvee can finde any of abilitie that can and will pay it for vs and if wee haue founde out such a one that vvill vndertake the debt for vs we are discharged We shall see good breethen if vve will be conuersant in the vvorde of God that the Lorde God hath beene as carefull for vs in this point as any of vs could be carefull for our selues in our ovvne vvorldly causes he hath provided for us a good and trustie friend that freely and frankely hath discharged for vs the vvhole debt We finde in the word of God that same true and trustie friend that hath paid the debt for vs that although the angels can not helpe here nor the Saintes nor any other creature in heauen or earth the Sonne of God steppeth out and taketh to him that which pertained to vs and vvas ours and whatsoeuer Gods iustice truth doth require on vs he willingly hath performed it for vs vvhatsoeuer is due for our sinnes he hath willingly taken it vpon him and discharged it and because he could not tast of the punishment of mans sinne vnlesse he had bene man he tooke vpon him true flesh of the virgine that he might become perfect man as vve are subiect to all infirmities sinne onely excepted and that he might not only as man sustaine and abide the punishment due to our sinnes but also which no man can do ouercome and make an end of it he ioyned his God head with his manhood so being perfect God and perfect man hath fully in our nature paied whatsoeuer the iustice of God can lay against vs. What is due to our sinnes death he hath sustained death What is due to our sinnes curse he became accursed for vs sustaining and abiding the fierce and terrible wrath of God for our sinne as testifieth the Apostle that he deliuered vs from the curse of God in that he became accursed for vs for it is written Cursed is he that hangeth vpon the tree This was an apparant proofe vnto vs that hee hath vndergone the curse for vs and partly he giueth vs to vnderstand the heauines of it vvhen he mightily crieth vnto his father My God my God why hast thou forsaken me He felt the tast of abiection to be cast off from God for that same is a part of the curse of God which is due to our sinnes according as the holy ghost saieth that our sinnes do separate vs from God vve deserve then to be cast off from God and this same sharpe abiection did Christ sustaine and yet ouercame it for although he cryed neuer so lovvd as forsaken of God yet he willingly yeeldeth his soule into the hands of his Father Father into thine hands I commit my spirit And although he suffered death yet by suffering he ouercame death and rose vp from death and is ascended vp into heauen aboue al power and principalities of things in heauen in earth or in hell Here then you see Iesus Christ the Sonne of God taking vpon him our nature hath borne and ouercome for vs whatsoeuer God of his iustice and truth can lay against vs. And here behold the depth of the misterie of Gods eternall wisdome his mercy and his iustice ioyned togither his mercy in forgiuing our sinnes his iustice in punishing our sinnes his iustice that would not suffer one of our sins unpunished but euen with his heavy curse doth reward them yet his mercy toward his elect that he doth not punish their sinnes in themselves but layeth them all vpon the shoulders of his owne deare sonne for vs. Here behold the wonderfull wisdom of God who in saving of his children yet omitteth no part of his iustice but punisheth their sinne euen to the ful with that self same punishment which he himselfe hath appointed this which he hath suffered is a full recompense for all our sinnes according as the holy ghost alledgeth If any man sin wee haue an advocate with the Father euen Iesus Christ the righteous and he is the propitiation or ransome for our sins so much as is sufficient well pleasing the Lord our God it is a sweet smelling sacrifice before our God This then is sufficient for the sinnes of the whole world But here yet ariseth a doubt for seeing Iesus Christ hath sustained and borne the punishmēt of our sinnes so much as the sinnes of the whole world deserueth it should seeme then that all the world should be saued but we see the cleane contrary even by the testimony of Iesus Christ himselfe who saith that many runne to damnation and fewe in comparison to saluation How can this be then that Christ hath satisfied the punishment of all our sinnes True it is that Iesus Christ hath borne whatsoeuer is due for all our sinnes that which hee hath borne is also sufficient punishment for all the sinnes of the earth and yet as true it is also that a great number are damned notwithstanding and that because they haue not the hand of faith to take
I am fully assured that neither life nor death principalities nor powers neither things present nor things to come neither height nor depth nor any other creature can separate vs from the loue of God vvhich is in Christ Iesus our Lorde And for the confirmation of this in vs be the Sacraments ordained to be applyed to euery one particularly not only to be deliuered to others but also to euery one of vs to be partakers of thē that we might be more certenly perswaded that the benefits of Christs passion wrought for the saluatiō of his flock in common pertaineth euen to euery one of vs particularly as certenly as we be partakers of the outward seales pledges of them This is then the chiefest point in a sound beliefe wherein it differeth from the deuils beliefe to applie whatsoeuer Christ hath done to our selues not onely to other men this is a speciall point and pertaineth to the true faith of the children of God The deuils can not beleeue that Christ is theirs peraduenture they may say Christ Christ and Lord Lord but they can not beleeue in their heart that Iesus Christ is theirs with his death and passion and that is also another point in true and sound faith that is not onely to say with the tongue notably and finely that I beleeue that Christ is mine and dyed for me c. for so can the deuils and damned creatures say and yet lye impudently but it is to beleeue and inwardly to be perswaded thereof in the heart which no diuell nor damned creature can doe but rather they feele the horror of Gods iudgements in full measure in their hearts and consciences True and sound faith of Gods children is not then a whirling knowledge and speculation of the braine but it is an inward feeling of the heart for a great number haue a knowledge what they should beleeue and yet not an heart to beleeue yea further not onely a knowledge what they ought to beleeue but also be able notably to set out the matter to teach others how they should truly and rightly beleeue and yet they themselues damned creatures members of Satan and firebrands of hell as the miserable caytiffe Iudas who with the rest of the twelue went and preached the Gospel of the kingdome and sealed it with miracles in Christ name and as Christ Iesus testifieth of many that not onely know to say Lord Lord but also had knowledge to teach others and prophesie and preach in his name and yet Iesus Christ refuseth them to be his Let vs then good brethren looke well to our selues and content not our selues with a vaine babbling tongue-faith that will not serue in the day of the Lord it must be an heart-faith let vs looke whether we feele Iesus Christ there or not Therefore saith the holy Ghost that this true faith maketh Christ Iesus dwell not in worldly brauerie in our tongues but in our hearts in our hearts in our hearts good brethren in our hearts It is too too lamentable to see how the world is bewitched with this tongue faith with this carnal gospelling-faith it is an horrible abuse of Iesus Christs gospell we shall dearely abide at his hands vnles we speedily repēt it is euident ynough that Iesus Christ dwelleth not in that inward heart where the deuill apparantly sheweth his hornes as they say in the outward deeds there is not Iesus Christ in that heart but the whol power of Satan and therefore no children of Gods faith in that heart but a deuils faith Let vs not deceiue our selues good brethren a true and a sound faith admitteth Christ with further entrance into vs then our tōgues lodgeth him into our hearts I can not enter into your consciences but there is a Lord Iesus that seeth them onely I desire you in the name of God to enter euery man into his owne heart and examine himselfe diligently whether he beleeueth that Christ hath redeemed him ransomed or not whether he beleeue that Christ Iesus hath purchased euerlasting life for him or not Let him examine him selfe throughly whether he beleeue it in his heart now while it is the time of mercie for once we must come to iudgement and so let him rest himselfe in the Lord Iesus with full assurance of euerlasting life not mistrusting our good and gracious God nor doubting of his good will towards him for he that doubteth is like the waues of the sea that be tossed to and fro such wauering is farre from the certentie that true faith bringeth vnto our consciences whereby beeing iustified by faith we haue peace with god For this true sincere faith maketh vs to haue entrance vnto our God with boldnes so that it is far from the wauering vncertenty of the wicked vnbeleeuers yet the dearest children of God euen the most faithfull haue often maruelous assaults to shake their faith oftentimes feele thēselues almost deadly woūded as though they were almost past al hope but yet their faith getteth the victorie in the ende At that stay was the Prophet when he said to himselfe Hath the Lord forgotten to be mercifull is his mercie cleane gone but yet they vse to striue and stirre vp themselues by calling vpon God and tarying Gods leasure Why art thou vexed o my soule saith Dauid why art thou so troubled within me c. So that although the children of God be oftentimes maruelously assaulted with distrust and doubtings of their saluation yet they striue against them at Gods appointed time leasure they feele the peace of God which passeth all vnderstanding Thus farre ye see then the full answer of our cause and matter of our saluation before the iudgement seat of God against Satan sinne deuill death and hell that we that be the people of God doe fully beleeue not onely say with our tongue but beleeue assuredly in our heart that Iesus Christ hath satisfied whatsoeuer Gods iustice doth require for our sinnes not onely for other mens sinnes but euen for our sinnes whereby we feele our selues at peace with God reconciled by the death of his Sonne brought into an assured hope of euerlasting life thus far haue we heard taught and now yet further least any carnall wretch should thereby take libertie to sin saying within his heart If there be nothing but this that whosoeuer beleeueth shalbe saued then I care not what I doe I wil continue in my sinne then I wil beleeue to be saued I shalbe saued I can beleeue when I list the word of God to answer all such filthie sinne doth testifie vnto vs that this true liuely faith of Gods people to saluation is not in the power of man to beleeue when he list but it is onely the worke of God Flesh and bloode saith Iesus Christ hath not reuealed this vnto thee but euen my heauenly father which is in heauen it was the Lord which touched the
him crucified The matter of our saluation is waightie and such deepe matters can not be passed ouer in a vvorde or tvvo and the best of vs all can neuer learne it too much nor heare it too often it must be our comforts and our onely ioy in death and after death it must be that vvhich must sticke by vs vvhen vve must shake handes with all the world and say farevvell father farevvell mother farewell my dearest friends farewell my riches wealth and vvorldly ioyes it must then be our only ioy to say vvelcome Christ vvelcome heaven welcome euerlasting ioy Happy shalbe the day and blessed shalbe that houre when vvee shalbe crowned with an euerlasting crovvne of glory vvhen all teares shalbe washed from our eyes The Lord God for his deare sonnes sake graunt vs to haue heartes and mindes to long after it and to say with the holy Apostle I desire to be dissolued and be with the Lord Christ and that we effectually thinke upon it take our profit of all this that hath bene taught vs let vs pray to the Lord our God that he will giue his holy spirite to write it deepe in our heartes and seale it in our consciences that it may bring forth fruite in us to the comfort of our conscience and glorie of our God O most mercifull God and heauenly Father c. Iohn More THE THIRD SERMON Ioh. 13. 34 35. I give you a new commandement that ye love one another as I haue loved you that you even so love one another by this shall all men know that ye are my disciples if ye haue love amongst your selves WE haue heard good brethren heretofore sufficiently I trust out of the fifth to the Corinthians declared unto us how we are cleared and discharged before the iudgement seat of God reconciled unto our good and gratious God by the means of his deare sonne our only Lord Saviour Iesus Christ our only reconciliation and attonement applied vnto vs by the holy spirite of god working in our hearts a true a liuely faith which taketh hold of all the righteousnes ransome satisfaction of Christ and makes it ours wherby we are iustified and holden as righteous being clothed with the righteousnes of Christ so our conscience pacified before the throne of Gods glorious maiestie All this I say we haue sufficiently heard uttered unto us out of the blessed word of God this is the chiefest most principall thing that wee must labour for during the vvhole scope of our life and our onely comfort in our death and our onely life after death and therefore I trust it hath beene well marked of us and considered in our hearts deeply imprinted Now it followeth that knowing how we be set at one with god we do also indeavor our selues to be at one with mā for which purpose I haue chosen out this piece of Scripture which you heard now read vnto you which containeth a short exhortatiō to loue a short lesson soone learned that we loue one another in a word it is no more but that we haue sincere loue one with an other it is an easie lesson soone borne away the dullest memorie that is here present may easily beare it away and the simplest wit among vs may without any great discoursing of the matter straightwaies vnderstande it that we neede not pretende any excuse of simplicitie and dulnesse whereas the playnnesse and shortnesse will straightwaies convince vs. It is then a lesson soone learned which we haue here taught vnto vs to loue one an other if nothing els were required but as schollers in grammer schoole to conne it by heart and say by rote we might dispatch it in a minute of an houre but alas good brethren because it is in Christs schoole wee must not onely like grammer schollers haue it by heart but like Christs schollers haue the feeling and loue of it in our hearts not onely by rote like children say it with our mouth but like Gods children practise it in our deedes And herein good Lord how smally haue we profited this xv yeares learning the practise of this lesson in Christs schoole or if we haue learned it how soone haue we forgot it or if we haue both known it and thought vpon it in what case are we that so generally haue vsed continually against our owne conscience knowledge to doe contrarie vnto it VVell for that which is past let vs repent and now in the feare of God let vs beginne more deepely to consider the thing especially seeing the deare Sōne of God exhorteth vs thereunto and saith I giue you a new commandement that ye loue one an other if a prince or any noble personage speake vnto vs exhorting vs to any good thing wee vse to giue attentiue care and for the authoritie of the person the words haue credite with vs that we dare not doe contrarie thereunto for feare of loosing their good will and fauour what shall we then say to our Sauiour Christ the king of kings aboue all the nobles vpon the earth who doth here exhort vs to loue one an other shal we make none account of his words but without regard fling them at our heeles not caring for the losse of his heauenly fauour who gaue his owne selfe to the death to purchase our life Surely we should then declare our selues to be worse then the bruit beasts who yet vse to haue some regard to their masters that feede them and shew them fauour If we should not then carefully take heede vnto those things which are spoken vnto vs of the Lord Iesus Christ who hath so dearely loued vs euen the very bruit beasts should be sufficient to condemne vs. Let vs therefore in the feare of God looke vnto it not slenderly and with dull eares and hard hearts consider of it for it is the deare Sonne of God that speaketh vnto vs that requireth of vs that we loue one an other If he had but slenderly handled our matter concerning our redemption we had beene but in slender case if we shall nowe giue but slender eare vnto that which he speaketh vnto vs and make it as a thing of course surely we prouoke his iudgement against vs whose maiestie we dare so boldly abuse if it be high treason to cast off the words of a prince make no account of them what shal we say of the reiecting the words of this our heauenly prince and Sauiour Ye see then it standeth vs in hand diligently to heare prudently to marke and deeply to waigh these wordes which here be spoken for they are the wordes of the Lord Iesus who of his vnspeakeable loue hath giuen him selfe for vs. And yet further then this if we consider the circumstances of the time when these words were spoken it will make vs yet a little more carefull to thinke vpon them It was at such time as he was now neare his death for in the verse going
him selfe had neuer experience of any such thing before which especially we ought to doe because vnto his owne word he ioyneth the testimonie of many others saying We know meaning the rest of the Apostles and ministers men of experience that all of them knowe it and therefore this worde beeing confirmed by the mouthes not of two or three witnesses but hauing so great a cloud of witnesses for it should be receiued without all gaynsaying For it is all one as if the fearefull patient should haue not one but a whole companie of Physitions saying vnto him that vndoubtedly this medicine is like to doe you good wee know the working of it well and haue had great experience of it in many you neede not to feare it take it vpon our credit this would much mooue him So no doubt this should correct the too much feare that is in vs of beeing hurt by the crosse that we heare so many excellent and famous men very skilfull therein to speake so boldly vnto vs of the benefite of it euen those whome we are most readie to beleeue in all other things why then should we not doe so in this but that we might doe it the rather let vs a little consider in particulars of the benefit of the crosse and though the Apostle nameth one great one here which might be sufficient yet before wee come to it let vs see what other ends of it the Scripture affordeth vs. And first of all we shall finde it to be a speciall meane to draw vs frō the too much loue of this world that we might vse it as though we did not vse it for when we haue all things at our will we are wedded vnto this worlde and thinke it best for vs alwaies to abide here and though heauen be a thousand times heauenly yet we desire it not so earnestly as we ought but are stil groueling vpon the earth but when by affliction we finde that there is no contentment in any thing here below it may mooue vs to dispise them and with more feruent desire to aspire at heauen where is the fulnes of ioy and pleasure for euermore For this cause the Patriarks suffered so many afflictions to whome so many earthly things were promised that they might not stay in them but from them ascend vp into heauen which they were especially to looke for as the Apostle faith Heb. 11. 9 10. that Abraham Isaak and Iaakob heyres of the promise aboad in the land of promise as in a straunge cuntrey for they looked for a citie whose builder and maker is God Thus the Lord dealeth with many before their death laying long and grieuous diseases vpon them that they finding no rest in this world might be willing to goe out of it and to desire death most willingly which before as most ougly they did abhorre So that as the mother by some vnpleasant thing weaneth the child from the brest vpon which it would otherwise alwaies linger to the hurt of it nowe when stronger meate is more fit for it so the Lord weaneth vs by the crosse from the loue of this worlde and thus turneth it vnto our good Moreouer by the same he bringeth vs to a more through repentance sorrow for our sinnes worketh that in vs therby which the word did not before when we find by woful experience what great miseries they haue brought vs vnto for if we would iudge ourselues we should not be iudged of the Lord but when wee are iudged we are chastened of him because we should not be condemned with the wicked world 1. Cor. 11. 31 32. whereunto agreeth that Psal 107. 10. c. that affliction humbleth men vnto true repentance before God euen as we see it to be true in the Prodigal child who by his great miserie came to repent him of his riotous life Luk. 15. 16. and the brethren of Ioseph though we may presume of them that they being brought vp in the house of there godly father did secretly repēt there ill dealing towards Ioseph yet many yeres after about 20. or there about when they were in aduersitie the memorie of it renued it selfe afresh and thereby they weare brought more seriously to iudge them selues for it so that in this respect it is compared to fire that purgeth the gold consumeth the drosse of it vnto a fyle that skoureth oft the rust vnto a purgation that expelleth corrupt humours from the body Therefore euen as the fire doth not hurt the gold in consuming the drosse and the fyle in taking away the rust and the purgation in expelling ill humours so afflictions causing vs to abhorre and leaue some sinne or other which if we continued in would destroy vs may truly be said to worke our good In the third place it preserueth vs from many sinnes which otherwise we should fall into but that beeing vnder the hand of God we are kept in more awe and as Physicke serueth not onely to cure vs of the diseases we are fallen into but to preserue vs from them in some tollerable health so the crosse both recouereth vs out of sinne when we are fallen into it and preuenteth many that otherwise might creepe vpon vs so that as some sickly bodies are driuen to diet them selues and are in continuall Physicke to preuent that which their corrupt estate would otherwise necessarily pull vpon them so some are alwaies or the greatest part of there liues in the dyet of affliction not so much to bring them from grosse and grieuous sinnes which they are not yet fallen into as to keepe them from falling which the Lord knoweth they are readie to doe in respect of their ages callings and places that they liue in So that if the Lord deale with vs as with vntamed heyfers which are kept from straying out of there pastures with hedges and ditches so he puts thornes and briars in our waies as Hoseah saith 2. 6. that is laieth affliction vpon vs and so as it were stoppeth the way that we might not break forth by disobedience to our hurt must we not needes say that euen this way as well as any other the Lord worketh by affliction our singular good and with the Prophet Blessed is the man whome thou chastenest O Lord and teachest him in thy law that thou maist giue him rest from the daies of euill while the pit is digged for the wicked And Psal 119. 67. 71. Before I was afflicted I went astray but now I keepe thy word and It is good for me that I haue beene afflicted that I may learne thy statutes Besides all this afflictions are called trialls because that by them the Lorde tryeth what is in vs not that he is ignorant of it but because hee would haue thereby our selues and others throughly to knowe what is in vs and in what measure and what is both good and euill which without the triall could not so well be knowne which serueth for this ende that if we
some part of this recompence for their sinnes For the blessed word of God which setteth forth vnto vs Iesus Christ a full ransome of our sinnes doth also giue vs to vnderstand that none are benefited to saluation sauing only those vvhich do beleeue So God loved the world that he gaue his onely begotten sonne to the end that all that beleeue in him should not perish but haue euerlasting life he saith not all the world but all that beleeue he saith on the contrariwise whosoeuer doth not beleeue is dāned looke now none are saued saue only those which doe beleeue in Christ if we do not beleeue the word of God saith we are condemned ye see then although Christ hath suffered for sinne yet vnlesse we beleeue we can not be saved But yet here ariseth another doubt which might seeme to bring with it also a liberty to sinne for it should seeme if all are saued that beleeue in Christ then all England France Ireland Spaine Italy and all Europe shalbe saued none should be damned but the Turke Iewe such other as denie Christ for all Europe doe beleeue in Christ acknowledge Christ whether they be papists or protestants none doeth deny Christ all beleeue that Christ is God the sonne of God borne of the virgine so forth therfore it should seeme that none of those should be damned for they all beleeue True it is I graunt all these do beleeue so do the deuils too yet are damned They do beleeue confes as fast as the best of them all that Christ is God sonne of the living God we know whō thou art say they euen Christ the sonne of the highest God yea they beleeue he shal come to iudgemēt art thou come to tormēt vs before the time to be short there is no article of our faith but they know it as wel as we beleeue it to be true yet notwithstanding they do nothing but tremble shake must utterly be damned The whole company of them that beare the name of Christ are called Christians do beleeue that Christ is God so doe the diuels They beleeue that Christ is the sonne of God so doe the diuels They beleeue that Christ was borne of the virgine suffered vnder Pontius Pilat was crucified for mans sin rose again ascended into heauen shall come againe at the latter day all this do the divels beleeue yet are damned seeing thē the word of God setteth down vnto vs two kinds of faith or beleeving in Christ the one such as the diuels wicked mēbers of Satan haue to damnation the other such as the childrē of god haue to saluation we must therefore be very carefull to seeke out that true sound faith of Gods people lest we flatter our selues thinke we beleeue wel enough when we haue no other beleefe then the very deuils in hell haue we must be therfore very carefull to know in what points the deuils faith doeth differ frō the sound faith of Gods people First of all the diuels although they beleeue that all that Iesus Christ did was truely done yet they do not beleeue that he did it for them although they can acknowledge confesse all the articles of our faith yet they can not apply them unto thēselves although they can beleeue that Iesus Christ is God soone of God hath paid the punishment of mans sinne yet they can not beleeue that he hath done this for them they can not beleeue that he hath paid the punishment for their sins they can not beleeue that for they haue not assurance therof out of the word of God nay they know the clean contrary that Christ came not to saue thē for the Apostle to the Hebrewes writeth that Christ tooke not vpon him the nature of spirits angels to ransome them but the nature of man therfore although the deuills can say neuer so fast we beleeue that Christ hath paid the punishmēt of mās sinnes yet they must needs withall say acknowledge and beleeue he hath paid the punishment of mans sinnes but not for ours therfore we looke beleeue to be tormented This is then the most chiefe and principall point in our beleefe that is that we beleeue whatsoeuer Christ hath done for the saluation of man pertaineth to vs our selves as well as unto others we must beleeue euery one of us that wilbe saued that the ransome which Christ hath performed is euen the ransom of our sins yea every one of vs particularly must apply it unto himselfe say I beleeue that Iesus Christ did suffer to pay the punishmēt of these my sins I beleeue that he hath purchased euerlasting life euen for me as well as for others Otherwise if we beleeue neuer so much that Christ hath suffered for the ransome of others not for us our selues it is no faith but a deuils faith such as makes us tremble before our God For alas what would it availe me if I could neuer so much beleeue that Christ had ransomed other mens sins in the mean time could not beleeue that he had ransomed my sins I beleeue indeed he hath purchased life for others his elect but alas not for me I must looke for nothing but hell what I say could all this beleefe helpe me Alas nothing but make me looke for Gods dreadfull vengeance and therefore euery houre tremble and shake So could that miserable poore caytiffe Francis Speyra acknowledge confesse when they brought out of the word of God that Christ was the Saviour of the worlde the ransome of mens sinnes that by his death he had pacified Gods wrath that hee had purchased everlasting life for vs so forth all this is true saith he I beleeue it as well as you but all this pertaineth nothing to me he hath done this saith he for his people not for me I beleeue saith he that he suffered the punishment of the sinnes of his people not for my sinnes I looke for nothing but extreme horror vvhich I do already tast of For this cause doth the worde of God set forth unto us Iesus Christ to be ours not onely other mens but our ovvne Christ is become our righteousnesse our iustification our sanctification our redemption and for this ende is the holy spirit of God sent into our hearts that we might cheerfully beleeue God to be our Father hee beareth recorde to our spirits that we are the children of God not onely others but that we our selues are the children of God And this our true faith doeth not onely let vs see Christ a farre off to appertaine vnto others but bringeth him to vs and maketh him ours euen to dwell in vs euen in our hearts not onely in others but in vs yea in our heartes The promises of God which be in generall to his people the particular faith of every one applyeth them to himselfe and maketh him say
heart of Lydia to beleeue the doctrine of saluation preached by Paul It is the Spirit of God that beareth record to our spirits that we are the children of God and heyres of euerlasting life all the men of the earth if they would come beare record with vs in the day of iudgement that we are saued can not preuaile vnles God be witnes vnto our hearts consciences no if all the men of the earth should but speake to a pore soule in this life say I warrant thee man my soule for thy soule thou shalt be saued vnles God touch his heart perswade it their warrants be nothing Alas what can the witnes of the whole worlde preuaile when the Lord is witnes in the heart of the pore man against himselfe So could Franciscus Speyra cry out to thē that perswaded him to beleeue assuredly that Iesus Christ hath saued him I would said he I would beleeue but I cannot faith is Gods gift all the worlde can not giue it me you fare with me saith he as if one were fast tyed with chaines and the passers by bid him come out and loose himselfe but they can not helpe him neither can he help himselfe although he would neuer so much euen so saith he ye pitie my case and bid me beleeue in Christ I would doe so but I can not for it is Gods gift and I haue denied him before men and therefore he hath denied me and wil not giue me an heart to beleeue Let al the skoffers vpon the earth that think it so small a matter to haue a true faith in Christ and therefore take libertie to sinne freely let all the packe of thembe taught if they will be taught by this horrible iudgement of God that they can not beleeue vnlesse it be a speciall and mightie working of God and let vs good brethren let vs hereby be admonished and all the deare children of God with vs to seeke the Lord now while he may be found and let vs in this good time of mercie that he giueth vs enter deepely into our selues and examine it to the full whither we haue this faith or no in this full assurance that we be saued if we haue it not let vs neuer rest knocking asking and seeking at Gods hand till he giue it vs we shall surely haue it if we aske for he promiseth that neuer deceiueth any Aske and ye shall haue seeke and ye shal finde knocke and it shalbe opened vnto you Can a father denie his childe any good thing if he haue it this is a good thing and our God hath it in store he will neuer then denie it vs. Thus then ye see it is a greater thing to haue faith then a great number of men make account of it is the onely worke of God and a rare worke of God which he bestoweth vpon his children onely men may haue peraduenture a certaine fleshly perswasion and some carnall opinion of their saluation which peraduenture may seeme vnto them while all things be quiet and no distresse of conscience to be maruelous strong but alas because it is not from the spirite of God but onely a fleshly brauerie as soone as God doth but touch them it vanisheth away as smoake as that carnal brag of Peter which was at the very looke of a litle damsell cleane daunted So all the worldly perswasions of men which for a time keepe them in very great securitie must needs fall before the iudgement seate of God there can nothing stand against the deuil death hel sinne Satā but onely that which proceedeth from him who hath ouercome hel death sinne Satā It may be that for a time it may be couered as it were a sparkle of fire in ashes but gathering strēgth by gods promises depēding only vpon him it passeth through al douts til at lēgth it getteth victorie Thus ye see thē the true and liuely faith of Gods children is not in the power of any to haue it when he will it is the speciall gift of God and peculiar onely to his people and therefore can giue no libertie to sinne vnto the carnall man in hope that he can beleeue when he wil. And yet here on the other side we must beware of an other vice tending to the same and yet growing of a contrarie cause A great number of worldlings and others which care neither for God nor deuill hell nor heauen so they may liue at ease in this world those I say hearing that faith whereby we come to saluation is the onely gift of God and not in mans power these iolly fellowes set cocke on hoope as they say and vtterly cast away all care of their saluation For say they seeing faith is the gift of God and not in our owne power wherefore should we trouble our selues about it we will neuer care to seeke for it for if so be God will giue it vs wee shall haue it though we neuer seeke after it but lie snorting in our beds and if God will not giue it vs we can neuer haue it therefore we neuer purpose to care for the matter but euen sit vs downe and take our ease and fill our paunch and if God will giue it vs he will giue it vs euen in our greatest securitie But here I aske these senselesse caytiffs of whome they haue their life and beeing and who doth feede their bodies and preserue their life they must needes confesse it to be God that giueth foode to all liuing creatures I aske them whether they will sit them downe and neuer neither eate nor drinke because it is God that feedeth vs they should within a little while tast of such horrible contempt and be guiltie of their owne death at the hande of that God that gaue them both life and the meanes to preserue their life For although God doth feede vs yet he doth it by the ordinarie meanes of meats and drinkes which if they be reiected the life it selfe is reiected Euen so the Lord our God hath prepared a remedie against these wranglers against their own saluation for although he onely do giue faith whereby we come by saluation yet he plainly in his word doth shew vnto vs a way whereby he giueth it vnto vs and that is the preaching of the word for so he saith Faith commeth by hearing and hearing by the word of God least we should think it were a sufficient means the hearing of the word read he addeth saith Who cā beleeue without the hearing of the word preached by this mean of preaching the word hath the Lord appointed to giue faith ordinarily by no other ordinarie means For who saith he can beleeue without a preacher vnles we beleeue there is no saluatiō for whosoeuer beleeueth not is dāned if this thē ordinarie means of preaching the word be reiected we reiect our saluation so are we willingly guiltie of our own dānation So then