spryngeth oute of the hearynge not of Masses Mattens Cannons councels doctours decrees but out of the hearing of gods word Get the gods word but not that part whiche serueth speciallye to contricion that is the lawe but the other part which serueth specially to consolacion and certayn perswasiō of gods loue towards the that is the Gospel or publication of Gods mercy in Christ I meane the free promyses But here thou must knowe y t there is two kyndes of promises one which are properly of y e law another which ar properly of the Gospell In the promyses of the lawe we may in dede behold Goddes mercy but so that it hāgeth ouer the condicion of our worthynes as yf thou loue the Lord with al thy hearte c thou shalte fynde mercy This kynd of promyses though it declare vnto vs Goddes loue which promiseth wher he nedeth not yet vnto him that feleth not Christe whiche is the ende of the law they are so farre from cōfortinge that vtterly with the law they bringe manne to greate dispayre so greatly we are corrupt for none so loueth GOD as he oughte to doe From these therfore get the to the other promyses of the Gospel in which we may see suche plentie and franke liberalite of Gods goodnes that we can not but be muche comforted though we haue very depelye synned For these promyses of the gospell doe not hange on the condicion of oure worthynesse as the promyses of the law do but they depende and hange on Goddes trueth that as GOD is true so they can not but be perfourmed to al thē which lay holde on them by faith I had almost sayd which cast them not away by vnbelefe Marke in them therfore two thinges nameli that as wel they are free promyses without anye condiciō of our worthines as also that they are vniuersal offred to al all I saye which are not so stubborne as to kepe styll ▪ theyr handes whereby they should receaue this almesse in theyr bosomes by vnbeliefe As concerning infantes and children you know I now speake not but cōcerning such as be of yeres of discrecion And now you loke that I shuld geue you a tast of these promyses whiche are both free and vniuersall excepting none but suche as excepte themselues Well you shall haue one or two for a saye In the thyrde of Iohn sayeth our Sauiour so God the Father loued the world that he woulde geue his dearling his owne only sonne that all that beleue in hym should not perish but haue euerlasting lyfe Lo syr he sayeth not that some might haue lyfe but al sayth he And what all all y t loue him wyth all theyr heartes all y t haue lyued a godly lyfe naye all y t beleue in him all thoughe thou hast liued a most wicked and horrible lyfe yf nowe thou beleue in him thou shalte be saued Is not this swete geare Agayne sayth Christ Mat. xi come vnto me all you that labor and are laden and I wyll refresh you Let vs a little loke on thys letter come vnto me Who shuld come Lord Priestes Holy men Monkes Freres Yea coblers tinkers whores theues murtherers also yf they lamente theyr sinnes Come vnto me sayth he all ye that labour and are laden that is which are afrayd for your sinnes And what wilte thou doe Lorde and I wyll refreshe you sayth he Oh what a thinge is this and I wyll refresshe you wote you who spake thys he that neuer tolde lye he is the trueth there was neuer gyle founde in hys mouth and now wyl he be vntru to the good brother whiche arte sorie for thy greuous sinnes no forsoth Heauen and earth shall passe and perishe but his woorde shall neuer fayle Sainct Paule sayth i. Tim. ij God would haue all men saued lo he excepteth none And to Titus ij the grace of God bringeth saluacion to all mē As frō Adam all haue receyued sinne to dampnation so by Christ al haue grace offred to saluacion yf they reiect not the same I speake not nowe of infantes I saye nor I nede not to enter into the matter of predestinacion In preathinge of repentaūce I would gather wher I could with Christ As surely as I lyue sayth god I wyll not the death of a synner Arte thou a synner yea Lo god sweareth he wyll not thy death howe canste thou nowe perishe Consyder wyth thy selfe what profyte shouldeste thou haue to beleue this to be true to others yf not to thy selfe also Sathan doeth so Rather consyder wyth Peter that the promyse of saluacion pertayneth not only to them whiche are nye that is to suche as are fallen a lyttle but also to all whome the LORDE hath called be they neuer so farre of Loe nowe by me the Lorde calleth thee thou manne thou woman that art very farre of The promyse therfore pertayneth to thee nedes muste thou be saued excepte thou wyth Sathan say GOD is false and yet yf thou do so GOD is faythful and can not denye him selfe as thou shalt feele by hys plages in hell for so dishonoringe God to thinke that he is not true Wyll he be founde false now the matter hangeth not on thy worthynesse but it hangeth on Gods truth Clap hold on it and I warrante thee Christe is the propiciation of oure synnes yea for the synnes of the whole world Beleue this man I know thou beleuest it saye therefore in thy hearte styll Domine adauge mihi fidē lord increase my fayth Lord help my vnbelefe Blessed are they which see not by reason this geare but yet beleue Hope man past all hope as Abrahā dyd Roma iiij And thus muche for a taste of these promyses which are euerye where not only in the new testament but also in the olde Reade the last ende of Leuiticum xxvi The Prophete Esay from the .xl Chapt. in the .xxx. sayth he God tarrieth loking for thee to shewe the mercy reade the .ij. Regum xxiiij Psalm xxxiij Ioel. ij c. Howebeit yf thys geare wyll not serue yf yet thou fealeste no fayth no certayne perswasion of Gods loue then vnto praier and diligent consyderinge of the free and vniuersall promyses of the Gospell Thyrdely set before the those benefites which god hath to foregeuen thee and presently geueth thee Cōsyder how he hath made the a manne or a woman whiche myghte haue made the a tode a dogge And why did he this verely because he loued the trow est thou that yf he loued the whē thou wast not to make the such a one as he most graciouslye hath made y e wil he not troweste thou now loue the beinge his handye worke doeth he hate any thinge that he made is there vnablenes with him doth he loue for a day and so fare wel no forsoth he loueth to thende his mercye endureth for euer Say therfore with Iob Operimanuum tuarum porrige dexteram to the woorke of thy hand
see it a foule spotte in our soules not onelye to be a manqueller in hatered malyce proude lookes bragges backbiting raylinge or bodely slaughter but also no to loue oure neyghbours yea oure enemies euen in our hartes and to declare y e same in al our iesture wordes and workes In Gods law we see it a foule spot to oure soules not onelye to be a whoremonger in lusting in our heartes in wanton loking in vncleane or wanton talking in actuall doing vnhonestly with out neyghbors wife daughter seruaunt c. but also not to be chast sobre temperate in heart lokes tonge apparell deedes and to helpe others there vnto accordinglye c. In Gods law we see it is a soule spot to our soules not onely in hearte to couet in loke or worde to flatter lye colour c in dede to take away any thing whiche pertayneth to another but also in heart countenaūce word dede not to kepe saue and defend that which pertayneth to thy neyghbour as thou wouldest thine own In Gods law we maye see it a foule spot not only to lie or beare false witnes agaynst any mā but also not to haue as greate care ouer thy neyghboures name as ouer thine owne Sinne in gods law it is we may se a foule spot not only to consent to euil lust or carnal desyres but euē the verye natural or carnal lustes desires thēselues for so I may cal thē natural it self beyng now so corrupted as self loue many such like by reason wherof I trow ther is none ▪ that toteth well herein but though he be blameles to y e world fayre to y e shew yet certaynely inwardly his face is foule araied so shamful saucie māgie pocked skabbed y t he cānot but be sory at the cōtēplaciō therof that so much more by how much he continueth to loke in this glas accordingly And thus much cōcernīg the secōd mean to y e stirring vp of sorowe for our sinne y t next vnto praier we shuld tote in gods law spiritually y t which toting yf we vse w t praier as I said let vs not doubt but at y e lēgth gods spirit wil worke as now to such as beleue for to y e vnbeleuers al is in vayn Their eyes ar starke blind they can see nothing to suche as beleue I say I trust somthing is done euē already But yf nether by praier nor by tooting in Gods law spiritually as yet thy harde vnbeleuing hart fealeth no sorow nor lamēting for thy sinne Thirdly loke vpon y e tagge tied to gods law for as to mās lawes there is a tagge tied y t is a penaltie So is there to Goddes lawe a tagge tyed that is a penaltie and that no small one but suche a greate great one as cānot but make vs to cast our currish tayles betwen our legges yf we beleue it for all is in vayne yf we be faythles not to beleue before we feele This tage is Gods maledictiō or cursse maledictus omnis sayth it qui nō permanet in omnibus quae scripta sunt in libro legis ut faciat eam Loe accursed saith he is al no acception al sayth God which continueth not in al thinges for he that is giltie of one is giltie of the whole layeth S. Iames In all thinges therefore sayeth the holy ghost which are written in the boke of the lawe to do them he sayeth not to heare them to talke of them to dispute of them but to doe them Who is he now that doth these Rara auis fewe such byrdes yea none at all For all are gone oute of the way though not outwardlye by word or dede yet inwardly at the least by defaulte wantinge of that which is requyred so that a chylde of one nightes age is not pure but by reason of byrth sinne in daunger of Gods malediction Moch more thē we which halas haue dronken in iniquitie as it were water as Iob sayeth but yet halas we quake not Tell me nowe good brother why do you so lightely consyder Gods cursse that for your sinnes past you are so careles as though you had made a couenaunt with death and damnatiō as the wicked dyd in Esayes time what is Gods cursse At the popes cursse with boke bell candle oh howe trembled we which harde it but onely though the same was not dyrected vnto vs but vnto others but to this Goddes cursse which is incōparably more fell importable is directed yea hāging ouer vs al by reason of our sinnes halas how careles ar we Oh faythles hard harts Oh Iezabels gestes rocked and layd a slepe in her bed Oh wicked wretches whiche being come into the depe of sinne do cōtēpne thesame Oh sorowles sinners shameles shrinking harlots Is not the anger of a kinge death and is y e anger of the king of al kinges a matter to be so lightlye regarded as we doe regard it which for our sinnes are so recheles y t we slug slepe it oute As waxe melteth away at the heate of y e fyre saith Dauid so do the wicked perishe at the face or countenaūce of the Lord Yf dearly beloued his face be so terrible and intollerable for sinners y e wicked What trowe we his hand is At the face or apearing of gods anger the earth trembleth but we earth earth yea stones yron flintes trēble no thinge at al yf we wil not trēble in hearinge wo vnto vs for then shal we be crasshed a peces in feelinge yf a lyon rore the beastes quake but we are worsse thē beastes which quake nothing at the roring of the lion I meane y e lord of hostes And why because the cursse of God hardenes of heart Chreno iij is already fallē vpon vs or els we could not but lamēt trēble for our synnes yf not for the shame and foulenes thereof yet at the least for the maledictiō and cursse of God which hāgeth ouer vs for our synnes Lorde be mercyfull vnto vs for thy Christes sake and spare vs in thyne anger remembre thy mercy towardes vs. Amen And thus much for the thyrde thing to the mouing of vs to sorow for oure sinnes that is for y e tagge tied to Gods law I mean for the malediction and cursse of God But yf our heartes be so hard that thorow these we yet fele not harty sorow for our synnes Let vs fourthlye set before vs examples past and present old new that therby the holy spirite may be effectual to worke in his time this worke of sorowing for oure sinne Loke vpon Gods anger for synne in Adam and Eue For eating a pece of an apple Were not thei the dearest creatures of god cast oute of Paradyse were not they subiect to mortalitie traueil labour c was not the earth accursed for theyr sinnes Doe not we all men in laboure women in traueling with chylde and all in death
mortalitie miserie euen in thys lyfe feele the same And was god so angry for theyr sinne and he being the same God wyll he saye nothing to vs for oures halas muche more horrible then the eating once of one pece of an apple In the tyme of Noe and Lot God destroyed the whole world with water the cities of Sodoma and Gomorra Seboim Adamah with fyre and brimston from heauen for theyr synnes Namely for theyr whoredomes pryde idlenes vnmercifulnes to the poore tyrannie c. In which wrath of God euen the very babes byrdes foules fishes herbes trees and grasse perisshed And thinke we that nothinge wylbe spokeÌ„ to vs muche worse more abhominable theÌ„ they For al meÌ„ may see yf they wil y e the whoredoÌ„s pride vnmercifulnes tirannie c of England far passeth in this age any age y t euer was before Lots wife loking back was turned into a salt stone wil our loking back agayne yea our running back agayne to our wickednes do vs not hurt yf we were not alredy more blind theÌ„ bettels we would blush Pharao his heart was hardened so y t no myracle could conuert him yf oures were any thing softe we woulde begin to sobbe Of syxe hundreth thousande men alonely but twayne entred into the land of promyse because they had teÌ„ times synned against the Lord as he him selfe sayeth Num 14. And trow we that god wil not sweare in his wrath that we shall neuer entre into his rest which haue sinned so manye ten times as we haue toes fingers yea heares of our heades beardes I fere me yet we passe not The man that sware Leu. 24 and he that gathered stickes on the Saboth day Num. 13. were stoned to death but we thynke our swearing is no sinne our bibbing rioting yea whore hunting on the Saboth day pleaseth god or els we woulde some thinge amende our maners Helias negligence in correcting his soÌ„nes nipped his neck in two But oures which paÌ„per vp oure children lyke puppets wyll putte vs to no plounge Helias sonnes for disobeying theyr fathers monicion brought ouer them Gods vengeauÌ„ce and wyl our stubbernes do nothing Saule his malice to Dauid Achabs displeasure agaynste Naboth brought theyr bloud to the grounde for dogges to eate yea their children were hanged vp slayne for this geare but we continue in malice enuie murther as though we were able to wage warre wyth the Lord. Dauids adultrie with Bethsabe was vysyted on the chylde borne on Dauids daughter defyled by her brother and on hys chyldren one slaying another on hys wyues defyled by hys owne sonne on him selfe dryuen out of hys realme in hys olde age and otherwise also although he most hartely repeÌ„ted his sinne but we are more dere vnto god theÌ„ Dauid whiche yet was a man after gods owne hart or els we could not but tremble and begynne to repent The riche glottonnes gaye paunche fyllynge what did it it brought hym to hel and haue we a plackarde that God wyll do no thynge to vs. Achams subtyll theft prouoked Gods anger agaynst all Israell and our subteltie yea open extorcion is so fyne and politike that God cannot espye it Giezi his couetousnes broughte it not the leprosy vpon him and on all hys sede Iudas also hanged hym selfe But the couetousnes of Englande is of an other cloothe and coulloure well yf it were so the same tayler wyll cutte it accordyngelye Anania and Saphira by lyinge lynked to them sodayne death but oures nowe prolongeth oure lyfe the longer to laste in eternall death The false wytnesses of the twoo Iudges against Susanna lighte on their owne pates and so wyll ours do at length But what go I about to auouche aunciente exaumples where daylye experience doeth teach The sweat the other year the stormes the winter folowing wyl vs to way them in the same ballaunces The hangynge and kyllynge of men them selues whiche are alas to ryfe in all places requier vs to register them in the same rolles At the least in Chyldren infauntes and such like which yet can not vtter synne by worde or dede we see Goddes anger agaynste Synne in punysshynge them by syckenes death myshappe or otherwyse so playnely that we cannot but grone and grount agayne in that we a lyttell more haue gusshed oute thys geare gorgeousely in worde and dede And here with me a litel loke on gods anger yet so freshe that we cannot but smell it although we stop our noses neuer so much I praye God we smel it not more freshe hereafter I meane it forsoth for I know you loke for it in our dere late souereigne lorde the kyngs maieste You al know he was but a chylde in yeares defyled he was not with notorious offences Defiled ê™ he naye rather adorned w t so many good and wonderfull qualities as neuer prynce was from the begynnyng of y e world Shuld I speak of his wysedome of his rypenes in iudgement of his learning of his Godlye zeale heroical heart fatherly care for his commons norcely solicitude for religion c naye so manye thinges are to be spoken in commendatioÌ„ of gods excedyng graces in this childe that as Salust wryteth of Chartage I had rather speak nothing then to lytel in y t to much is to litle This gift God gaue vnto vs Englysh men before all nations vnder the sonne and that of his excedynge loue towardes vs. But alas and welawaye for our vnthankefulnes sake for our sinnes sake for our carnalitie and prophan liuing gods anger hath touched not only y e body but also the mynde of our king by a long sycknes and at length hath takeÌ„ hym awaye by death death cruell death fearful death death c Oh if Gods iudgement be begon on him which as he was the chiefest so I thinke the holiest godliest in y e realme of England alas what wyl it be on vs whose synnes are ouergrowne so oure heades that they are climed vp into heauen I pray you my good brethren know that gods anger for oure sinnes towardes vs cannot but be great yea to fel in that we se it was so great that our goodking coulde not beare it What folowed to Iewry after the death of Iosias God saue England and geue vs repeÌ„taunce my hart wil not suffer me to tary loÌ„ger herein I trow this wyll thruste oute some teares of repentaunce Yf therfore to praier for gods feare the tootynge in gods glas and the tagge thereto wyll not burste open thy blockysh hearte yet I trowe the tossinge to and fro of these examples and specially of our late kynge and this troublesome tyme wyll tomble some teares oute of thyne hart yf thou styll praye for Gods spirite accordynglye For who arte thou thynke alwayes with thy selfe that GOD shoulde spare thee more then they whose examples thou hast harde what frendes haste thou were
not of these Kynges Prophetes Apostles Learned and commen of holye stockes I deceaue my selfe thynke thou with thy selfe yf I beleue GOD beynge the same GOD that he was wyll spare me whose wyckednesse is no lesse but muche more then some of theyrs he hateth synne nowe as muche as euer he dydde the longer he sparethe the greater vengeaunce wyll fall The deeper he draweth his bowe the soorer wyll the shafte pearce But yf yet thy harte be so hardened that all thys geare wyll not moue thee Suerlye thou arte in a verye euyll estate and remedy now know I none What sayde I none knowe I none yes yet there is one which is suresbye as they saye to serue yf anye thynge will serue you loke to knowe what this is Forsooth the passion and death of Iesus CHRISTE You knowe the cause whye Christe become man and suffered as he suffered was the synnes of hys people thot he myght saue them from the same Consider y e greatnes of the soore I meane sinne by the greatenes of the Surgion and of the salue Who was the Surgion no Aungell no sainct no Archaungel no power no creature in heuē nor in earth but onely he by whom al thinges were made all thinges are ruled also euen Gods owne dearlyng and onely beloued Sonne becōmynge man Oh what a great thinge is this that coulde not be doone by the aungels archaūgels potestates powers or all the creatures of God without his owne Sonne who yet muste nedes be thruste out of heauen as a man woulde saye to take oure nature and become man Here haue ye the surgion greate was the cure that this mightye Lorde toke in hande Nowe what was the salue Forsoth dere geare and of many compositions I cannot recite al but rather must leaue it to your hartye considerations Three thyrtye yeares was he curynge oure sore he sought it earnestly by fastinge watchinge prayinge c. The same nyghte he was betrayed I read how busy he was aboute a plaister in the garden when he lying flat on y e grounde prayenge with teares and that of bloud not a fewe but so manye as dydde flowe downe on the grounde agayne cryinge on this sorte Father sayth he yf it be possible lette this ruppe departe frome me that is yf it be possible els mankyndes synnes canne be taken awaye graunte that it maye be so Thou hardest Moyses cryinge for the ydolaters Thou hardest Lot for the zoarites Samuell Dauyd and manye other for the Israelites and deare Father I onelye am thyne owne sonne as thou hast sayde in whome thou arte well pleased wylte thou not heare me I haue by the space of three and thyrty yeares done always thy wyll I haue so humbled my selfe that I woulde become an abiecte amongeste men to obeye thee Therefore deare father yf it be possible graunt my request saue mankynde nowe wythoute any further laboure Salues or playsters But yet sayth he not as I wyll but as thou wylte But syr what harde he thoughe he sweate bloude and water in makynge his playster for oure sore of synne yet it framed not twyse he cryed withoute comforte yea ▪ thoughe to comfort hym GOD sente an Aungell we yet knowe that thys Playster was not alowed for sufficiente vntyll herevnto Christe Iesus was betrayed forsaken of all hys Discyples forsworne of his dearelye beloued bounde lyke a thefe belyed on buffeted whypped skourged crowned with thornes derided crucified racked nayled hanged vppe betwene twoo theues cursed and rayled vppon mocked in myserye and hadde geuen vppe the ghoste then bowed downe the heade of Christe that is GOD the father whyche is the heade of Christe i. Corinth xi then alowed he the playster to be sufficient and good for the healynge of our sore which is synne Now wolde God abyde our breath because the stincke that is dampnation or gyltynesse was taken awaye by the swete sauour of the breath of this lambe thus offered once for all So that here dearelye beloued we as in a glasse maye se to the broosynge of oure blockyshe harde heartes Goddes greate iudgement and anger agaynste synne The Lorde of Lordes they kynge of kynges the brightnes of Goddes glorye the sonne of GOD the dearelynge of hys father in whome he is well pleased hangeth betwene twoo theues cryinge for thee and me and for vs all My God my god why haste thou forsaken me Oh harde heartes that we haue whiche make tuttes for synne looke on thys toote in the verye harte of Christe pearced wyth a speare wherein thou mayeste see and reade Goddes horrible anger for sinne woo to thy hard harte that pearsed it And thus muche for the fyrste parte of repentaunce I meane for the meanes of workynge contricion Fyrste vse prayer thē looke on GODDES lawe thyrdely se hys curse fourthlye sette exaumples of his anger and laste of all sette before thee the death of Christe frome this and prayer cease not tyll thou feele some hartye sorowe for thy Sinne. The whiche when thou fealeste then laboure for the other parte that is fayth on this sorte As fyrste in contrition I willed thee not to truste to thy free wyll for thattaininge of it so do I wyll thee in this Fayth is so farre frome the reache of mannes free wyll that to reasonne it is playne folyshnes Therefore thou muste fyrste go to GOD whose gyfte it is thou muste I saye gette thee to the father of mercye whose woorke it is Iohn the syxth that as he hathe brought y e downe by contricion and humbled thee so he woulde geue the fayth rayse thee vppe Collossians ii and exalte thee On this manner therefore with the Apostles and the poore man in the Gospell that cryed Lorde encrease oure fayeth Lorde helpe my vnbeleife praye thou and saye O mercyfull GOD and deare father of oure Lorde and sauyoure Iesus Christ in whom as thou arte well pleased so hast thou commaunded vs to heare hym forasmuche as he often biddeth vs to aske of thee and ther to promyseth that thou wylte heare vs and graunte vs that whyche in hys name we shall aske of thee Loe gracious father I am bolde to begge of thy mercye thoroughe thy Sonne Iesus Christe one sparckle of true fayth and certayne perswasion of thy goodnes and loue towardes me in Christe where throughe I beynge assewred of the pardonne of all my sinnes by the mercyes of Christe thy Sonne maye be thankefull to thee loue thee and serue thee in holynes and rightuousnes al the dayes of my lyfe On this sorte I saye or otherwyse as God shall moue thee praye thou fyrste of all and looke for thy request at GODDES hande withoute any doubtyng thoughe forthwith thou feeleste not the same for often tymes we haue thynges of GOD geuen vs longe before we feele them as we woulde do Nowe vnto thys prayer vse thou these meanes folowynge After prayer for fayth which I woulde shoulde be firste Secondlye because the same
put thy helping hand Agayne hath he not made the a Christian man or woman wher yf he woulde he mighte haue made thee a Turke or Paynim This thou knoweste he dydde of loue And doest thou thinke his loue is lessoned yf thou lamente thy synne is hys hande shortened for helpinge thee Can a womanne forgette the chylde of her wombe and thoughe she should doe it yet wyll not I forgette the sayeth the Lorde He hath geuen thee limmes to see heare go c He hath geuē thee wytte reason discretion c. He hath longe spared thee and borne wyth thee when thou neuer purposedst to repente now thou repenting wyl he not geue thee mercy wherefore doeth he geue the to lyue at this presente to heare me to speake this and me to speake this but of loue to vs all Oh therefore let vs praye him that he would adde to thys that we mighte beleue these loue tokens that he loueth vs and in deede he wyll doe it Lorde open our eyes in thy gyftes to see thy gracious goodnesse Amen But to tarrye in this I wyll not euery man let him consyder Gods benefytes paste and presente publyke and priuate spirituall and corporall to the confirminge of hys fayth concerninge the promyses of the Gospell for the pardone of his synnes I wyll nowe go to shewe you a fourth meane to confirme youre fayth of thys geare euen by examples Of these there are in the scriptures very many as also daylye experience doth diuersly teache the same yf we were diligente to obserue thynges accordinglye wherefore I wyll be more briefe herein hauing respecte to tyme which stealeth fast awaye Adam in Paradyse transgressed greuously as the paynful punishment which we al as yet doe feele proueth yf nothinge else Thoughe by reason of his synne he displeased God sore and ran awaye from God for he woulde haue hyd him selfe yea he would haue made God the causer of his synne in that he gaue hym such a mate so farre was he frō askinge merry yet all this not withstandinge GOD turned hys fearce wrath nether vpō him nor Eue which also requyred not mercye but vpon the serpente Sathan Promysing vnto them a sede Iesus Christe by whom they at the lenght shoulde be delyuered In token whereof though they wer caste oute of Paradyse for theyr nurture to serue in sorow which woulde not serue in ioye yet he made thē apparell to couer theyr bodies a visible sacramente and tokē of his inuisyble loue grace concerning theyr soules Yf God was so merciful to Adam whych so sore brake hys cōmaundemēt and rather blamed God then asked mercy troweste thou oh man that he wyll not be mercyful to the whiche blameste thy selfe and desyrest pardon To Cayn he offered mercy yf he woulde haue asked it What haste thou done sayeth God the voyce of thy brothers bloude cryeth vnto me out of the earth Oh mercyfull Lord shuld Cayn haue sayd I cōfesse it But halas he dyd not so And therfore sayd God Now that is in that thou desyrest not mercy now I say be thou accursed c. Lo to the reprobate he offred mercy and wil he denye it thee whiche arte hys chylde Noah dyd not he synne and was drōke God Lot also both in Sodome dissembled a lyttle wyth the Aungels prolonginge the tyme out of Sodom he fell very foule as did Iudas and the Patriarches agaynste Ioseph but yet I wene they foūd mercy Moyses Myriam Aaron though they tombled a little yet receaued they mercye yea the people in the wyldernesse often synned displeased God so that he was purposed to haue destroyed them let me alone sayth he to Moyses that I maye destroye them but Moyses dyd not lette hym alone for he prayed styll for them and therefore God spared them Yf the people were spared throughe Moyses prayer they not praying with him but rather worshipping theyr golden calfe eatinge drinkinge and makinge ioly good cheare why shouldeste thou doubte whether God wyll be mercyfull to thee hauynge as in dede thou hast one muche better then Moyses to pray for thee and with thee euen Iesus Christ who sytteth on the right hand of his father and prayeth for vs being no lesse faithful in his fathers house the church thē moses was in the Sinagoge Dauid y e good Kynge had a foule foyle when he committed whoredom with hys faythful seruauntes wyfe Bethsabe where vnto he added also a mischeuous murder causing her husband hys most faythfull souldiour Vrye to be slayne with an honest company of his most valiaunt mē of warre and that with the swearde of the vncircumcisised In this hys synne thoughe a great whyle he laye a slepe as many do now a dayes god geue them wynne waking thinking that by hys sacrifices he offered all was well God was content yet at length when the Prophet by a parable had opened the poke and brought hym in remēbraūce of his owne synne in such sorte y t he gaue iudgement agaynst hym self thē quaked he his sacryfices hadde no more taken awaye his sinnes then our syr Iohns trentals and waggynge of his fyngers ouer the heades of suche as lye aslepe in theyr synnes out of the whiche when they are awaked they wyl well se it is nether masse nor mattens blessyng nor crossyng wyll serue then I say he cryed out sayinge peccaui domino I haue synned sayeth he agaynst my Lorde and good god whiche hath doone so muche for me I caused in dede Vrye to be kylled I haue synned I haue sinned what shall I dooe I haue synned and am worthye of eternall dampnatiō But what sayth God by his Prophete Dominus sayth he transtulit peccatum tuū non morieris the Lorde hath taken awaye thy synnes thou shalt not dye Oh good God he sayd but peccaui I haue synned but yet from his harte and not from the lyppes onelye as Pharao Saule dyd and incontinentelye he heareth Thou shalte not dye the Lorde hath taken away thy synnes or rather hath layde them vpon an other yea translated them vppon the backe of hys sonne Iesus Christe who bare them and not onelye them but thyne and myne also yf that we wyll nowe crye but from oure hartes peccauimus we haue sinned good Lorde we haue done wickedlye enter not into iudgement with vs but be merciful vnto vs after thy great mercy and accordyng to y e multitude of thy compassions do away our iniquities c. For indede God is not the god of Dauid only Idem deus omnium he is the God of all So that Quicunque inuocauerit nomen domini salus erit He or she whosoeuer they be that call vppon the name of the lord shalbe saued In confyrmation whereof this historye is written as are also the other I haue recited and manye mo whiche I myghte recyte As of Manasses y e wicked kinge whiche slewe Esay the prophet and wrought verye
hym so that there to he wyl not adde wylling offences This willing and witting offending and sinning whosoeuer doeth flatter him selfe therein doth euidently demonstrate and shewe that he neuer yet in dede tasted of Christe truelye He was neuer truely perswaded or beleued how foule a thinge synne is how greuous a thinge Gods anger is howe ioyfull and precious a thing Gods mercy in christ is nowe exceding broade wyde highe and depe Christes loue is Perchaunce he can wryte prate talke and preache of thys geare but yet he in hart by fayth neuer felte this geare For dyd he once feele this geare in dede theÌ„ wold he be so sarre from continuing in synne willingly wittingly that wholy hartely he wold geue ouer him self to y t which is coÌ„trari I meane to a new lyfe renewing his youth eueÌ„ as the Egle doth Psalm â—iii For as we being in y e seruitude of sinne demonstrate our seruice by geuing ouer our meÌ„bres to y e obeyinge of synne froÌ„ iniquitie to iniquitie eueÌ„ so we beynge made free from sinne by fayth in Iesus Christ endewed with gods spirite a spirit of libertie .ij. Cor. iij â–ª must nedes demoÌ„strate this fredoÌ„ libertie by geuing ouer oure meÌ„bres to thobedieÌ„ce of y e spirite by y e which we are led gyded froÌ„ vertue to vertue al kind of holynes As thunbeleuers declare their vnbeliefe by y e working of y e euil spirit in theÌ„ Eph ij â–ª outwardly the fruites of the fleshe Gal. v. Euen so the beleuers declare theyr fayth by the workinge of gods good spirit in theÌ„ outwardly the fruites of the spirit For as the deuyll is not deade in those whiche are hys but worketh styll to theyr dampnacion so is not God dead in them whiche be his but worketh styll to their saluacioÌ„ the which working is not the cause of y e one or thother being in any but only a demonstracion a signe a fruit of the same as y e aple is not the cause of y e aple tree but a fruite of it Thus then you see briefely that newnes of life is not in dede a parte of penaunce but a fruit of it a demonstracion of the iustyfying fayth a sygne of gods good spirite possessing the heart of the penitent As the old lyfe is a fruyte of impenitencie a demoÌ„stracioÌ„ of a lippe fayth or vnbelief a signe of Sathans spirit possessing the heart of the impenitent which al those be that be not penitent For mean I knowe none he that is not penitent that same is impenitent he that is not gouerned by Gods spirite the same is gouerned by Sathans spirit For all that be Christes are gouerned with the spirite of Christ Rom. viii which spirite hath her fruites Gala. v. Al other that be not Christes are the deuyls He that gathereth not with Christe scattereth abroade Therefore dearely beloued I beseche you to coÌ„syder this geare and deceaue not your selues Yf you be not Christes then pertain you to the deuyl of which thinge the fruites of the fleshe doeth assure you as whoredom â–ª adultry vncleanes wantonnes ydolatri witchcraft enuie strife contencion wrathe sedicion murthers dronkenes glottonie blasphemy slouthfulnes ydlenes baudy talking sclaunderinge c. Yf these apples growe oute of the apple trees of your hearts surely surely the deuylis at Inne with you you are his byrdes whom when he hath wel fed you he wyl broch you and eate you chaw you and champ you world without ende in eternall wo and miserie But I am otherwyse perswaded of you al I trust you be al Christes Iesus his people and childreÌ„ yea brethren by fayth As ye see your sinnes in Gods lawe and tremble syghe sorow sob for the smae euen so you see his great mercies in his Gospell and free promises and therefore are glad merrie and ioyefull for that you are accepted into Gods fauour haue your sinnes pardoned ar endued w t y e good spirit of God eueÌ„ the seale signe manuel of your electioÌ„ in Christe before the beginning of the world The which spirite for that he is the spirit of life geueÌ„ to you to worke in you with you by you here in this lyfe sanctificacioÌ„ and holynes where vnto you are called that ye might be holy euen as your heauenly father is holye I beseche you all by admonicion warninge of you that you wolde stirre up the gyftes of God geueÌ„ to you generalli particulerli to y e edifying of hys Church that is I praye you that you would not moleste the good spyryt of God by rebellinge agaynste it when it prouoketh and calleth you to go on forewardes that he which is holy myght yet be more holy he whyche is righteous myghte be more righteous As the euyl spirite moueth and stirreth vp the fylthy to be yet more fylthy the couetous to be more couetous the wicked to be more wicked Declare you now your repentaunce by workes of repentauÌ„ce bring forth fruites and worthye fruytes lette youre sorowing for your euyls demonstrate it selfe by departinge froÌ„ the euyls you haue vsed let your certayntie of pardon of your sinnes throughe Christe and youre ioye in hym be demonstrated by pursuing of the good thinges which gods word teacheth you you are nowe in Christ Iesus gods workemaÌ„ship to do good workes whiche God hath prepared for you to walk in For the grace of God y t bringeth saluacion vnto al men hath apeared teacheth vs that we should denie vngodlines and worldlye lustes and that we should liue sobrelye righteouslye and godly in this present worlde lokinge for that blessed hope glorious apearing of the mighty God and of oure Sauiour Iesus Christe which gaue him self for vs to redeme vs from al vnrighteousnes and to purge vs a peculier people vnto him self feruently geueÌ„ vnto good workes Titus ij Agayne Titus .iij for we our selues also were in times past vnwyse disobediente deceaued in daunger to lustes and to dyuers maners of voluptuousnes liuing in maliciousnes and enuie full of hate hating one another But after that the kyndnes and loue of God our Sauiour to manward appeared not by y e dedes of righteousnes which we wrought but of his mercye he saued vs by the fountayn of the new byrth and with the renuing of the holy gost which he shed on vs aboundantly thorow Iesus Christ our Sauioure that we once iustifyed by his grace should be heires of eternal lyfe through hope This is a true saying but I wyll make an ende for I am to tedious Dearely beloued repent your synnes that is be sorye for that which is past beleue in gods mercy for pardon how depely soeuer you haue synned both purpose and earnestly pursue a newe lyfe bringing forth worthy and true fruytes of repentaunce As you haue geuen ouer your members from synne to sinne to serue the deuyl your tongues to sweare to lye to flatter to skolde to iest to skoffe to baudy talke to vayne iangeling to boasting c. Your haÌ„des to picking groping idlenes fighting c your fete to skipping going to euil to dauÌ„sing c. youre eares to heare fables lyes vanities euil thinges c. So now geue ouer your meÌ„bres to godlines your tong to speake youre eares to heare youre eyes to see your mouthes to tast your handes to woorke youre feete to go about such thinges as may make to Gods glorie sobrietie of lyfe loue to your bretheÌ„ that dayly more more diligently for in a stay to stand you caÌ„not ether better or worsse you are to daye then you were yesterdaye But better I trust you be wil be yf you marke wel my theme y t is Repent you y e which thinge that wold do as before I haue huÌ„blye be sought you eueÌ„ so now yet once more I do agayn besech you y t for the tender mercies of God in Christ Iesus our lord RepeÌ„t you repeÌ„t you for the kingdoÌ„ of heaueÌ„ that is a kingdom ful of al riches pleasures myrth beautie swetenes eternal felicitie is at hand The eye hath not sene the lyke y e eare hath not hearde the like the heart of maÌ„ cannot conceaue the treasures plesures of this kingdoÌ„ which now is at hand to such as repent y t is to such as are sory for their sinnes beleue gods mercy through christ earnestly purpose to lead a new life the god of mercy through Christ his sonne grauÌ„t vs his holy spirit worke in our hearts this sorow fayth new life which through his grace I haue spoken of both now for euer AMEN ¶ Imprinted at LondoÌ„ in Paules Churche yearde at the signe of the Rose By Iohn Wight 1. Pe. iiâ—â— Heb. xi Ie. xâ—iiij Hie. vij Am. vij Act. xvij Gen. xix Gen. vi Ex. xxxij â— Ioh. iij Psa xix Psalm xxxviij Den. vi mat xxij Mar. xx Luke x. Ioh. xiij Mat. vi Lu. xvij Ap. xxij De. iiij xij Apo â–ª xiii 1. Ioh. ij Iam. i. i. Reg. ij Hie. xxxi Lam. v. Actes v Iam. ij Ro. vij Ro. vij De tempore Barlarico 〈◊〉 Gal. iij. Iob. xv Apoc. iij. Gen. vi Gen. xix Gen. xix Iosuâ— Caleb i. reg iij. iij. Reg xxi xxij 4. kin 21 4. kin 10 2. kin 11 xij xiij xvi xv Lu. xvi Iosu vij iiii re v Act. i. Act. v. Da. xiij Psalm xxxvij mat xxâ— â–ª Lu. xxij Psalm xxiij â— Pet. ii Mat. 24 â–ª Ezec. 3. ActunÌ„ ij ij tim ij Lu. xvij Mar. ix Iohn xx Ioh. xiij Psa 87 Gen. iii. Gen. iiij Gent. ix Gen. xix Gene. 38 xxxvij Num. xi Exod. 32 Ro. viij Hebr. iij. ii Re. â—i Rom. x. Dan. iij Iona. iij. Ioh. xx Ioh. xx mat xxvi Lu. xxiii Lu. xxiij Heb. xiij Esa xxx Mat. vij Heb. x â–ª Rom â–ª v. Phil. ij iij. â—e xix Ro. viij ij Cor. i. i. thes iiij i. Petr. i ij Tim. i Eph. iiij Apo. xxij Ephes ij Titus ij i. Cor. ij esa â–ª lxiiij