cannot abide it it grieveth us we are marveilously troubled with it and therefore are we so carefull to provide meate for the bodie and clothes for our backe we haue never done with that all is too little that we can cramme into this our filthie paunch and to hang upon our lasie backes all is too little we haue neuer done purchasing and preparing for it What shall I say whole towneships and lordships will not serue to fill this our greedie maw and cloath our fine and delicate backe And yet in the meane time alas our poore soule within starued with hunger pined euen to death with cold and nakednesse and we not a whit carefull to prouide for it the bread of life the food of life to releeue his hunger nor the righteousnesse of Christ to cloath the nakednes of it least it die eternally we are not a whit carefull for that because we feele nothing at all the misery dāger that our soules be in The whol world is asleep in sinne wallowing and tumbling themselues therein in perill and daunger of eternall destruction and hell fire euerlasting and yet doe not see it they thinke them-selues in no daunger and that maketh men so carelesse that they neuer seeke for any remedie Oh a harde worlde a hard vvorlde God helpe never so hard a world we haue much a doe to liue it is so harde a worlde thus can we say touching the body never so much pouertie and such exclamations and outcries for the pinching of the body as is marveilous and I partly beleeue them to be true But in the meane time in this great miserie and perill of our soules in the great hunger of our soules who doth exclaime upon that skantly the hundreth person and although it be exclaimed upon yet it is but coldly looked unto for the remedie of it other things yet touching the hunger and harme of the body they are looked unto to be remedied and this hunger of our soules which bringeth to eternal death is smoothly passed over I can not see but it is the Lordes iust scourge to punish vs with our roddes in sending such scarsenesse in so great plentie because we will needes contrarie to his commaundement be more carefull for our bodily life then for our heauenly life For if wee did chiefely and aboue all seeke for the kingdome of heauen God giueth his promise that all other things needefull should be ministred vnto vs but because we will needes be wiser then God like a young scholler to set him to schoole and whether he will or not needes before the kingdome of heauen seeke the kingdome of this world he laieth our owne deuises vpon our owne necks and giueth vs neither the one nor the other Therefore let vs repent in time for a iudgement wil come there is no remedie we must all appeare there is no remedie Let vs now be carefull to be saued in that day both in soule and bodie let vs be carefull for it it is a waightie matter it is not so easie a matter as men thinke The Lord Iesus telleth vs so the way to the deuill and eternall destruction is easie broad and wide and many finde it they flocke thither euen by heapes but the way to life he telleth vs is very painfull and rough many pricks in our way and therefore fewe finde it It is not a tush with thy mouth and a fillip with the finger and three words speaking as they say at a mans death that will bring a man to heauen nay the Lorde Iesus saith that in that day there shall be many that can say gloriously Lord Lord yea and with great knowledge haue taught other the Lord and yet for all that shall haue their portion with the deuill in the burning lake Men thinke it not so waightie a matter because they do not see in what peril danger they stand in they think themselues in good case because they see a great number worse then they they thinke they shall doe as well as the rest and they are content to take part with the rest and because Satan hath blinded them they thinke if they be void of great notorious crimes such as are punished with death by the magistrate treason murder theft and such like they thinke God can not iustly condemne them what say they I labour truly for my liuing and I thanke God I am no thiefe nor murtherer I trust I shall doe well ynough in the day of iudgement so he thinketh because he is not an outragious sinner his other sinnes be but smal petie sinnes that God must needs forgiue and so he flattereth himselfe and because he seeth not the daunger of his sinnes he neuer careth to prouide the remedie But alas it is farre othervvise the punishment even of the least sinne if it were but in thought is the eternall curse of God and his everlasting vengeance the Lord God himselfe hath appointed it which can not goe backe Cursed saith he be everie one which doeth not fulfill all things that are vvritten in the booke of the Lawe vvhere be novv your small sinnes vvhen God appointeth his curse to all And our Saviour Christ telleth vs that he that speaketh but a railing vvorde as foole or such like is guiltie of hell fire where be novv our pety sinnes when a vvorde speaking is hell fire Let me see vvhat man vpon earth novv is not guiltie of hell fire Who can say My heart◠pure there is none but hee sinneth and the revvard of sinne is death vvho is there then not in danger of death if our case stand thus then good brethren haue wee not need to looke hovv this may be ansvvered before the iudgement seate of God haue vve not neede to be raised out of our securitie seeing the great danger we stand in God is iust and true that hath spoken the worde and therefore must punish our sinne with his curse it standeth vs in hand then I trow vnlesse we will damme our owne soules to looke for the answer of this geare VVell the waies and meanes howe to answer it is by Christ and it is set downe vnto vs in euery point to the full in the word of God for the answer of the matter which by Gods grace I shall declare vnto you hereafter more largely but because it is waightie and containeth much matter I leaue the full handling of it till the next day I trust by Gods grace ye shall haue the whole matter out of the word of God as fully answered before the iudgement seate of God in his heauenly court and as strongly as you haue your euidences to confirme your goods and landes before the iudgement seate of man in their earthly courts in the meane time because I will not passe mine houre I doe here ende this matter desiring you in the feare of God good brethren to applie vnto your selues all that haue beene here
before he told them he was going from them These words were vttered then by our Sauiour Christ when he was going to his death as a thing specially to be marked of vs which he knew to be most needefull for vs and therefore of vs more to be considered and marked yea and neuer to be forgotten but alwaies deepely imprinted in our minde You know those things that are spoken of men lying vpon their death bedde vse to pearse much that commonly the words be neuer forgotten but still almost as fresh in memorie as when they were newe spoken those words which be spoken by a louing father vpon his death bed vnto his childe take great effect in a good childe if a tender father at the point of death doth call his sonne vnto him and vttereth these or such like words Oh sonne thou seeest in what case I am I am euen now readie to goe from thee these be the last words that I shall speake vnto thee remember them well thou shalt neuer heare me more speake I must goe from thee yet for a remembrance that thou maist thinke vpon me when I am gone I will giue thee one lesson from my mouth while I liue that thou maist remember me when I am dead as long as thou liuest I charge thee therefore as thou louest me doe this or that c. thou knowest I haue had many troublesome daies for thee much cost and paines I bestowed vpon thee nowe I must goe from thee thinke vpon this that I charge thee euen as thou louest me if a tender hearted father giue this or such charge vnto his sonne vpon his death bed will it not make the heart of any naturall childe to bleede in his bodie to heare such tender wordes of his louing father alas those louing wordes neuer be forgotten of any naturall childe and good sonne vnlesse he be an vnthrift and past all grace which careth neither for father nor friend liuing nor deade Euen so in like manner will these words of our Sauiour Christ spoken at his death pearce the hearts of any of the children of God vnlesse they be bastards and no sonnes we can not if we loue the Lord Iesus but remember this his last lesson which he giueth vs for his farewell And I am sure vnto the children of God it pearceth a thousand times more their tender hearts to heare them so louingly taught of their louing Lord then any other rough manner of dealing because they be children and not slaues and therefore serue of loue and not of slauish feare although it be sometime needefull for the best of them to feele of the louing correction of their louing father for the taming of their wilde flesh But because in the house of God all be not children which haue the outward coūtenance of children but there be a great companie of dissembling hypocrites which take the libertie of the Gospell to liue after the flesh doe nothing but only make a mock of all louing kind of dealing laugh in their sleeues when they heare any such exhortations because they wil not be taught by faire meanes and as ye would say by maner of intreatie therfore the Lord Iesus for their cause especially dealeth after an other sort here in this sentence and calleth this same his admonition to loue not onely a friendly exhortation as by way of request but also a commandement Not onely a matter of intreatie forsooth to doe or not to doe as best liketh vs but a speciall commaundement to be done whether we will or no whether we like it or not like it vnlesse we will abide the penaltie of disobedience And herein then he dealeth with us not only as a louing friend to exhort but also as a prince of authoritie to command that if we should violently cast off from vs all kinde of friendly admonitions here and thinke we haue escaped wel because we haue broken in sunder all the fast bonds of louing exhortations we should yet vnderstand he is our Prince that hath his iudgement seat to arrayne vs there to answer the breach of his blessed commandement and that we should not thinke or say Oh I will indeede loue my brethren but it shalbe at leisure when I see my time and when I thinke best but rather thinke because it is commanded vs we must doe it whether we will or no not at our pleasure but at the pleasure of the commander vnlesse we wilbe guiltie of his curse in his iudgement seat So then ye see what we haue to marke in this where the Lord Iesus doth not onely exhort but commaund vs to loue one an other that is that we not only haue a cold affectiō thereunto but that we be liuely touched with the authoritie of the commander setting before our eyes his princely iudgemēt seat where he will bring in triall all stubborne breaches of his blessed commandements although they be neuer so smoothly passed ouer in this life Ye see then this hath or at least vvise ought to haue a vvonderfull vvaightie force vvith it vvhere the Lord Iesus falleth a commanding and therefore ought of vs deepely to be considered and not coldly for fashion imbraced because it is the Lord Iesus that not onely vvilleth but commaundeth it But alas it is a vvonderfull thing to see the authoritie of the Lord Iesus so smally regarded among vs if once the vvill of a prince be but knovvne it is a vvonder to see hovv readie vve are to frame our selues thereunto but if he fall a commanding vvho doe not then tremble at his displeasure But the Lord Iesus may intreat pray and beseech nay straightly charge and command and for all that not regarded of a straw It declareth certenly good brethren that there is no feare of God among vs but onely a certaine worldly feare of man and yet the one killeth the bodie alone the other throweth both soule and bodie into hell fire eternall Oh good brethren let vs not deceiue our selues it is the Lord Iesus that commaundeth vs let vs obey he chargeth vs to loue one an other let it be done not onely said but done done done Let vs earnestly repent that we haue beene so slacke in doing this commandement for our Sauiour hetherto that we haue done nothing but onely make a mocke of it oh it is his mercie that hath saued vs hetherto and hath not throwne vs downe to hell as we haue deserued but in mercie hath kept vs till this day let vs nowe from henceforth thinke earnestly vpon this commandement of our Lord Iesus Christ and now begin to practise it that there may be loue among vs and not such brabbling brawling and contention as we see daily and is too lamentable but like to good schollers in the schoole of the Lord Iesus let vs haue loue and peace among vs and surely then he will dwell among vs and protect vs for euer Nowe it is said in the text that this commaundement
creatures yea in worse estate then the very brute beastes for they silly poore things yet shall have an end of their miserie and toyle in their death but wee if we know not this shall then in death and after death begin our eternall torments which shall never haue end Without this although we liue in this world most pleasantly most wealthily and most gloriously yet we are of all creatures most unhappie for what shall it availe vs if we winne the wealth pleasure and glory of the whole world and at the day of iudgement loose our owne soules and be throwne downe into eternall torment what benefit doth that rich glutton that now lyeth burning in hell and shall what benefit doth he reape of all his good cheere that he devoured in his life time what is he better for all the fine apparel that he clothed himselfe withall all what doeth he now gaine by all the glory that he inioyed in this world what doth it help him now when he is in everlasting torments He would now haue ease for a minute of an houre and can not Ye see then it is a most needfull thing to think upon this now while we are living that seeing we must once appeare all before the iudgement seate of God we may now begin to be carefull to know the wayes and means how we may be set free in that iudgement so come to eternall life for vnto this end the Lord giveth vs life and being here in this world to the glory of his name to learne all this while we liue here the true waies meanes how to be delivered in that day to liue ever never die you see this it is a special a most principall point that wee be here taught that is that wee be most carefull to be discharged in the day of iudgement because it standeth vs in hand in paine else of casting away both of soule and body into eternall fire But it is lamentable to see the great ignorance among vs in this most chiefe and most necessary thing there is none almost but he knoweth he must come to iudgement looketh for doomes day but alas how or by what meanes he shalbe discharged in that doome and iudgement scarsly shal ye find the hundreth person that know eth it in this point generally the whole earth is ignorant It is too lamentable good brethren especially among vs that haue the name of Christians yea in the time of the gospell that wee should be ignorant of this chiefest point how we are saued by Christ The multitude generally are so ignorāt in this as is marvelous aske thē how they hope to be saued in the day of iudgement they can not tell some peradventure will give answer in generall words Even as it pleaseth God or by Gods mercy I put me wholly to his mercy or by Christ or such like words but aske them further how by what means it pleaseth God to saue them seing their sinne must be punished or how they trust to be saved by Gods mercy seing God in iustice must punish their sinne or how or by what meanes they hope to be saved by Christ these things I say they are vtterly ignorant of And you shall see not only simple soules as they call them ignorant of these points but commonly even those which otherwise haue great gifts of wit skill of things in the world yee shall see a company that are so skilfull in any matter almost which is to be skanned before a mortall iudge that they wil go neare to goe beyond a good skilfull lawyer put him to his pinch yet notwithstanding examine them of this law point how they shalbe saued in the day of iudgement they haue no wit to answer it they are not book learned forsooth as though only book-learned men shalbe saved not the simple as wel Nay come also to those that haue excellēt gifts to serue in the common wealth seeme to be of great countenance wisdom and I warrant you if due examination were made they should be found to be ignorant in this point not to knowe the way and meanes of their salvation I speake that which I know it is a lamentable thing to see it I haue dealt with such men divers times and haue found them vtterly ignorant in the knowledge of their salvation yet otherwise men of great wisdom Wherfore the case is too lamentable that that thing which the most simplest ought to know euen the most excellent are ignorant of Nay there is yet a further thing that augmenteth the matter and maketh it worse namely that mē are not ignorant of this so needfull a thing but also they are altogether retchlesse and haue no care to seeke to know it we haue neuer done with carking and caring for our bodies we ride we runne wee digge we delve wee labour wee toile and all wee thinke too little to preserue our bodies and in the mean time what shall become of our soules and bodies in the day of iudgement wee haue no regarde and yet euery one of vs will confesse that we ought to be more carefull for our soules then for our bodies more carefull for the life euerlasting then for this present momentarie life and yet contrarie to our owne conscience contrary to our owne knowledge we leaue the principall not regarded bend our whole force wit skill and travell to the other that indureth but a moment in cōparison of the other what do we now hereby good brethren but onely make our selves vnexcusable before the throne of God Nay further even all the whole partes of vs both of soule and body which God hath giuen vs to be most chiefly exercised about the heavenly life we make them euen so many witnesses against vs in the day of the Lorde because we haue abused them to serue our turne in this bodily life far above the heauenly life So that the Lorde need no other witnesses against vs to condemne vs in the day of iudgement The wit that God giveth vs which we haue so carefully vsed to devise for our bodies in this life and never bent it carefully to seeke for the life to come must needs beare record against vs in the day of iudgement the tongue that we have vsed so carefully to speake and crave for worldly things and hath bene so dumb in heavenly things the feete that haue so speedily runne about worldly gaine and haue bene lame in heauenly profit the eare that could so carefully listen after worldly gaine and was deafe at heavenly matters and to be short all the whole partes both of our soules and bodies that we haue so carefully and miserably vsed about these worldly things and so slackly vsed about heavenly things which should haue bene the chiefest all these I say shall be sufficient to condemne vs before our God when he shall come in iudgement It standeth vs in hand then good brethren to be more
abundance that it came flowing downe to the ground the waight of the punishment of our sinnes is more grieuous then men doe thinke Let vs not then flatter selues good brethren and dally in this matter with our God bringing in recompence and satisfaction for our sinnes after our owne deuising it will not stande for good stuffe before the iudgement seat of God if we will take vpon vs to satisfie for our sinnes then we must take vpon vs hell fire the curse of God eternall death for these punishments hath the Lord God appointed to be due for our sinnes Let vs not then thinke that the torments of our bodie although it be neuer so hainous as long as we liue although it be an hundreth yeare can be any sufficient satisfaction vnto GOD no not for the least of our sinnes for we see flatly that the Lord himselfe hath appointed farre greater to be endlesse both in soule and bodie foreuer Peraduenture it may be that we shall think our selues well ynough eased by these satisfactions so long as we are quiet here be low and no torment commeth to our consciences but alas when we must answer it before our God all these our dreames must needes vanish away as smoake from the presence of our God because they haue not their ground vpon the worde of God by which all thinges must be tried in that day It is alleadged vs before the great iudge that we haue sinned we confesse it but we say we haue satisfied for our sinnes we haue pined our bodie with fasting all our life long we haue gone on pilgrimage barefoote and bare legged we haue whipped our bodie till the blood euery day we haue worne hairecloath vpon our bodie and this we haue done for a recompence for our sinnes God answereth vs by his word I haue appointed the due recompence for sinne my euerlasting curse the worme that neuer dieth the torments of hell haue ye suffered these and ouercome them we must needes confesse No but we say yet good Lord we haue suffered a little in our bodie but he saith the punishment which I appoint is both of soule and bodie euerlasting and therefore that punishment which ye bring in is not able to answer the debt it is but onely a forged recompence of our owne braine This geare then good brethren can not fall out iumpe in the iudgement seat of God the Lord our God will not be satisfied with our answer to the debt which we forge of our owne head but he wilbe answered the true debt in deede the true debt which we owe our God in deede for our sinnes is the euerlasting curse of God which neuer hath ende it is not a certaine punishment of the bodie for a certaine time that is but false and forged of our owne head that is not the right debt Is it not an intollerable thing and not to be suffered before a mortall iudge when as the right debt is a thousand pounds to bring in stead thereof a false forged debt of halfe a mite and there face out the matter as though all were discharged because he can bring proofe ynough that that forged debt is discharged can this be suffered among earthly magistrates and shall we thinke to glose out the matter with our forged debts before the heauenly iudge There is sound proofe come in against vs that we are indebted vnto our God the penaltie of his curse euerlasting torments both of soule and bodie this debt must be answered vnto our God or else wee shall neuer he discharged this our right debt must be paid and sure proofe brought in how it is paid or else wee shall neuer haue our generall acquittance but lye in the prison of hell for euer The like is to be said of all other the satisfactions that haue beene forged by man they can nor stand in this iudgement That same great and horrible Masse which hath bin thought to be a sufficient recompence for the sinne both of the liuing the dead it can not stand before the iudgement seat of God it is but a counterfeit payment of our debt the true paiment is to pay the true debt of our sinnes and that is the curse of God but the Masse is not the payment of that debt that is too waightie and heauie both for the masser and the masse it selfe to ouercome the torments of euerlasting death that can not recompence God there for our sinnes seeing the true and onely recompence is to vndergoe the torments of hell due for all our sinnes Neither can their forged purgatorie paines be a recompence to God for our sinnes because the true debt vvhich must be ansvvered is infinite and without end the full punishment which we owe for our sinnes is incomprehensible and infinite euen as our God against whome the offence is committed All these then and whatsoeuer haue bin deuised by man will fall out in the day of iudgement to be no payment but onely forged payments and so we found alwaies guiltie and our debts vnanswerable it standeth vs in hand good brethren to looke to it you see it is a more waightie matter then men doe commonly iudge it it will not be so soone discharged as men doe dreame let vs take paines in it for Gods sake nowe while we haue time and not flatter our selues with our owne weenings the Lord will not so be answered at our hands he giueth vs nowe time to looke for the answering of it he giueth vs his blessed word wherein we may learne how to answer it euen to the full if we carelesly passe ouer this time of mercie and seeke not for this geare we shal herafter tast of his iudgements without mercie VVell thus ye see all this stuffe that is yet brought in will not serue to answer the matter we must trie further what we can say for our selues we goe on yet further and will acknowledge that we haue sinned grieuously and that our sinnes are horrible but we thinke although we haue done many ill deedes yet because we haue done many good deedes we thinke God must needes hold vs excused and therefore we thinke our almes deedes and many praiers and fastings must needs binde God to giue vs heauen for them we thinke we may addle heauen as they say by our good deedes But the answer is giuen vs herein that was giuen vs before that the recompence to God for our sins is not two or three good deedes no not tvventie thousand thousand but the curse of God death and damnation that must be sustained and ouercome or other recompence to God is there none True it is that the Lorde promiseth vnto vs euerlasting life for doing his commaundements he that doth them shall liue in them God promiseth life to the doing of his commandement yea euen euerlasting life but then he requireth that they be done not in part as hath beene said before but in whole and that with
of louing one another is a new commaundement it may seeme strange that he calleth it new and yet was giuen so long agoe by the Lord God himselfe in his commandements and is the very summe of the whole second table as it doth appeare by the Lord Iesus Christ his owne interpretation that we loue our neighbour as our selfe This then seemeth not to be new which was deliuered to Moses a thousand yeare before more True it is our Sauiour Christ doth not here call it newe as though it had neuer bin vttered before but because he would call a newe to the minde that which they had heard of old out of the lawe before he calleth it therefore new which is newly renewed againe in memorie moreouer also now at his death because he would haue it sticke continually in their mindes as a thing new told fresh in our mindes for we know things that be old done or spoken are not so ripe in our heades as that that is newly done or spoken that it might be therefore vnto vs continually newe and fresh in our minde he calleth it newe not olde and raw but fresh and new VVe haue therefore well to consider of it and euery one of vs to enter deepe into our selues and trie our hearts whether this commaundement be newe fresh and greene in our mindes or no or rather whether it be so old vnto vs that we haue cleane forgot it I am afraid if we well trie and examine our selues we shall finde it fresh and newe amongst a very fewe or none of vs but so olde that it is euen at the last cast with a great number of vs and a new commaundement come in the roome of it not from Iesus Christ but Satan and the deuill a new commaundement that we loue not one an other but euery man him selfe This same new commandement of Satan of louing our selues oh it is maruelous rife fresh and newe amongst vs but the newe commandement of the Lord Iesus of louing one an other it is so stale and worne out of vse amongst vs new-fangled englishmen and especially amongst vs Norffolke men if Iesus Christ had giuen vs this commaundement to loue our selues how notably could we haue practised it and what a number of followers thereof should we haue found amongst vs at this day all England all Norffolke should haue beene found very perfect in it But alas good brethren it is cleane contrarie that commaundement which he would haue newe amongst vs is not to loue our selues but to loue one an other this is that which is very rare in our daies and must be newe fresh and rife amongst vs there is no remedie or surely the Lord will beginne a newe worke amongst vs he cannot abide to heare his commandement so contemptuously and despightfully troden vnder our feete therefore let vs be carefull in the feare of God to amende that which is amisse in vs and now beginne to imbrace this newe commaundement of the Lord Iesus of louing one an other and vtterly forsake and remooue that olde Satans commaundement of louing of our selues that wee may be right disciples and schollers of Iesus Christ as we say we are Christians and hold of Christ VVell thus you see what waightie charge is giuen of our Sauiour to loue one an other it is no small matter and therefore not hastily to be put vp because it is both a commaundement and proceedeth also from him that hath authoritie ouer all things to commaund which hath his iudgement for vs in the life to come if we will not be taught by faire meanes here in this life Now it followeth in the text Euen as I haue loued you This sentence serueth both for a reason more vehemētly to perswade vs to loue one an other by his owne example that so tenderly loued vs also it serueth for a patterne to try our loue by whether it be sincere or fained The reason whereby he exhorteth vs to loue one an other standeth thus I so tenderly loued you that beeing from all eternitie with my father in ioy eternall humbled my selfe to become man in your nature subiect to all miseries and sorrowes as you are and for your loue yeilded my selfe not onely to all spight and villanie that wicked men could doe vnto me but euen to the very death I submitted my selfe and that to the most shamefull death for your death to bring you to a glorious life and this I did not onely when ye were no friends of mine but also when ye were mine vtter enemies ought not you then in like manner much more loue one an other beeing thus redeemed silly poore soules by my bitter death you were all alike subiect to eternall hell fire and now I so loued you that I gaue my selfe a ransom for you ought not ye then much more considering my goodnes loue one an other If a king should of his great goodnes giue his owne life to ransome a companie of beggers beeing in bondage and besides not onely deliuer them out of slauerie of a forraine prince but also exalt them to the state of lords and nobles by deuiding his inheritance amongst them were it not I say an intollerable thing if these exalted beggers forgetting their former estate should nowe be so puffed vp in pride that one of them would not vouchsafe to looke vpon an other but contemne hate and disdaine one an other were not this thing intollerable and not to be suffered amongst men so to requite the goodnesse of their king nay would not we rather giue our verdict vpon them and thinke them well serued to be set againe all alike in beggerie and slauerie as they were before and looke if they could agree any better among themselues there yes surely would we and thinke them well serued euen so good brethren if we will not loue one an other since our Lord Iesus Christ hath so tenderly loued vs that he hath giuen him selfe for vs to redeeme vs from hell surely it can not be otherwise thought but that we deserue to be throwne downe headlong to hell eternally and looke if we can agree any better there It pleased the Lord Iesus to redeeme vs from damnation that we might loue one an other as he loued vs if we will not then loue one an other what is it else but euen to prouoke the Lorde Iesus to leaue vs euen where he found vs that is euen firebrands of hell and looke howe we can away with that geare Wherefore good brethren let vs take this argument to our selues and although we would not loue one an other for no other thing yet at the least let vs loue one an other for Iesus Christes sake who so tenderly and dearely loued vs that he gaue his owne life for vs if not for his sake yet good brethren for our owne soules sake which shall perish in hell euerlastingly thus ye see what force this reason hath which the
burning fire then what hast thou gained by such presuming vpon Gods mercie and hardning of thy selfe in thy sinne against God when thy pleasure is turned into paine and thy securitie and ease into continuall torment Alas good brethrē that we should be so blinded with the subtilties of Satā for the gaine of a small earthly trifle to cast away soule and bodie eternally VVhat can it profit vs to winne the whole world and loose our owne soule and this we doe so long as giuing care to the vaine allurement of Satan we continue in our sinne deferring the time of our repentance till afterwards thinking that the Lord will not come so soone you see then the lacke of practising this doctrine that is here taught vnto vs is the cause that at this day men are so hardned in their sinne and boldly goe on forward to eternall destruction Men doe imagine with them selues that although they must one day appeare before the throne of God yet it will not be so soone and thereupon they neuer thinke of that matter but deuise all wickednes in their braines to fill their purses feede the paunches deceiue their neighbours and generally all other spite and villanie against God and man and all because they thinke themselues in sure case that the day of repentance is not so neere but that they may amend all this geare in time but it is not so they are deceiued The Scripture telleth vs it will come sooner then we thinke therefore amend betimes least we perish all And it is a maruelous matter to see howe wonderfully the aduersarie hath preuailed in this for whereas God would haue vs alwaies in readines because the time 〈◊〉 vncertaine the cleane contrarie is settled in our hearts namely to take our libertie in sinning because the time is a farre off as we dreame and this perswasion is so deepely settled in our breast that if men be admonished to take heede of their dealings for a day will come when all things shalbe righted then they thinke straightway they haue a great long scope giuen them to range in for they take it as a principle most surely rooted in their hearts that that day is a far off If they be threatned with the comming of Christ to iudgement you shall see them make of the matter no more but a scoffe and a mocke oh syr if ye giue me so long a day nay then I shall doe well ynough and here they can fall to gybing and make themselues merrie with the talke of the welchman who hauing robbed a man of his budget and beeing threatned that he should answer for it at the day of iudgement made answer that if he might haue so long a day he would haue the cloake too and thus miserable caytiffs they thinke they haue notably preuailed when thus they haue scoffed out the matter but alas pore soules it is no more then a laughter from the teeth forward for when they haue put from them the day of the Lord as farre as can be and that God for a time let thē play vpon the hooke yet alas there is a thing within their brest that sometimes will sting them to the heart in spite of their teeth but yet here-withall you see how common this is amongst men that the day of the Lord is a farre off for when we can so readily giue such answers as this If ye giue me so long a day c. surely we bewray our owne heartes vnawares that wee are perswaded in our breasts that it is long to that day And the same opinion haue we in like maner of the day of our death there is scarcely found amongst vs any so old but he wil thinke he might liue one yere longer or at least one moneth or one day so farre he is off from thinking on his death if we be young oh then we thinke our selues as sure from dying as God had sealed vs his letters patents for our life till old age and hereupon it commeth that in our lustie youth as they tearme it we neuer thinke to make our selues readie to God-ward nay so farre are we from all 〈◊〉 of God that vnlesse we play the wilde coltes in all licentiousnesse and sinne we thinke we haue not well spent our youth according to the course of nature and into such beastlines we are gone that we haue framed an heathenish nay worse then heathenish rather a deuilish prouerbe A young saint an old deuill as if so be we should beginne to be holy in our yong age it were the next way to make vs diuels when we are old and as though it were the best way to be a diuell in thy yong age that thou mightest be made a good holy man in thy old age But I pray thee what if thy God call thee while thou art a young deuill what shall become of thee in thine old age if the Lord cut thy yeares short and make an ende of thy life while thou art playing the yong lustie deuil I warrant thee thou shalt neuer come to be neither old saint nor young saint This I speake good brethren with griefe of heart to see into what miserable blindnes we are tumbled that the thing which God hath hid from vs so secret to himselfe the day of his comming and the day of our death as though we were of Gods counsell we will be so cunning in it as if he had not onely reuealed it vnto vs but also had sealed vnto vs the assurance of it And all this we doe that we may more boldly sinne without controlment thinking when we are old we will then beginne to frame our selues to godlines but alas good brethren we deceiue our selues it is not so we haue no assurance of our life we can not tell when it shall please our God to call vs at midnight noonetide or cockerovve wee are not certen one minute of an houre to liue and therefore let vs not driue off from day to day and thinke he will amende least he come vpon vs vnwares and finde vs vnprepared Take heede good brethren that we doe not flatter our selues to thinke I am but yong I trust I shall not die so soone I will take the pleasures of my youth a while and when I beginne to be old I will then wholly applie my selfe to Gods will or thus although I be some what aged yet I trust I shall not goe so soone I thanke God I feele my selfe strong and lustie I can eate my meate well and I will not yet settle my selfe to be readie when God calleth me I may continue yet a little while in my craft and subtiltie til I haue got but such a piece of ground or so much money to lie by me and then I will amend when I shall begin to be sicke then I will settle my selfe wholly to God-warde Let vs take heede good brethren of these blasts and temptations of Satan that we be not deceiued doe we
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
doth cōmit the outward fact but also euē when the heart doth break it although the body haue not done it that thou art guilty before God when thy heart hath broken it euen whē thou hast lusted after thy neighbours wife thou hast cōmitted adultery in thine heart saieth Christ yea and if thou speak but a railing or reprochfull sentence thou art guilty of hel fire although thou neuer neither kill thy brother nor smite him yet if thou hate him in thine heart thou art a mankiller before God who condemneth the thoughts of our hearts Yea further it must be done not only with thy heart after a cold fashion with some part of thy good vvill liking but cheerfully vvith all the heart with all the mind yea with all the soule So that although vve could fulfill all the cōmandements of God yet break but one of them once in al our life yea although it were but in our heart yet that vvord condēneth vs as guilty of Gods curse vvhich saith Cursed is euery one which doth not fulfill all that is written in the booke of this law if any one cōmandemēt be but once in all our life brokē all is not fulfilled therfore is a curse pronounced against vs. This is brought in against vs ye see and alledged to prooue vs guiltie of the curse and vengeance of God for breaking his commandements the least of them although it were but in thought yet sufficient to throw vs downe to hell all this is brought against vs out of the word of God in this iudgemēt therfore cannot be answered with gloses we may vvel enough surmise of our own head what we think good here below whē we come before god nothing wil serve but his vvord It vvill not availe thee a stravv vvhen thou shalt stand before the iudgement seat of God it will not availe thee to say O good Lord I graunt indeed I haue sinned but yet they are but small sinnes for strait thou shalt haue ansvver Cursed is every one that doth not fulfill all not onely the great but also the small these gloses vvill not serue at that day and yet see hovv many are caried avvay novv a dayes by such imagination of Gods commandements For a great number think that if they be not notorious sinners before men they shall be vvell enough for they think that the rest of their sinnes are not of so great vvaight because they be knovvn only to God not greatly hated of the vvorld this the fall into because they measure the breach of Gods commaundement by the rule of their ovvne iudgement or by the common opinion of men But alas good brethren it vvill go farre othervvise vvith vs before the iudgement seat of God vvho vvil measure the breach of his blessed vvill not by mens vvord but by his ovvne vvorde that vvord telleth vs that the revvard of the lest sin is death We must seeke then for more sound stuffe then this to answer our cause or all vvill else go vvrong vvith vs. We go on yet further vvith the matter vvhen vve are conuicted that our sinnes are great grieuous before God vve acknovvledge it to be so but vve haue remedy enough for it as vve thinke for vve bring in to ansvver the matter the punishments vvhervvith vve haue punished our bodies as pining our selues vvith fasting vvhipping scourging such like and these things vve thinke be a sufficient recōpense to God for our sins as so much as he must needs be satisfied vvith therfore vve call them Satisfactions oh say vve vve haue sinned indeed our sins be grieuous but yet for al that vve haue pinched our body for our sins vve haue scourged our selues euery day vve haue gone on pilgrimage in frost snovv barefoot and therfore although vve haue sinned yet we haue satisfied God for our sins vve trust this vvill be a sufficiēt recōpense to God for our sins yea but let us see whether this wil be a sufficient ansvver before God vvhether God vvill take this recompence for our sins or no. The Lorde our God hath appointed in his vvord a far greater punishment and recompense for our sins then can be fall the body of man whē they haue pined it all that euer they can the punishment and due debt of our sinne by the word of God is not onely a punishment of the bodie but also of the soule not onely for a certaine time of daies and yeares which haue an ende but daies and yeares which neuer ende It is the fire which neuer goeth out which can neuer be quenched it is the worme which neuer dieth it is a second death where men be alwaies dying and neuer can make an end because it is euerlasting this is the iust recompence of our sinnes we must not then thinke we haue trimly satisfied for our sinnes when we haue vndergone and taken vpon vs certaine punishments in our bodies which we thinke be very grieuous for although we should our whole life long pine our selues with the greatest and extreamest torment that could be it is nothing in comparison of that full measure of punishment for our sinnes which God setteth downe for that is not for a day or two or as long as we liue no not for twentie thousand yeares but for euer euer euer and hath neuer ende and not onely in the torments of the bodie but also in soule the griefe whereof can not be expressed a thousand times more intollerable then any griefe that can come to the bodie Doth the Lord God say VVhipped be that bodie for certaine yeares which doth not fulfill all that is written c. no he saith not so but he saith Accursed be he I trow the curse of God stretcheth further then the bodie of man the curse of God containeth in it all the torments that can be deuised both in soule and bodie euen as his fauour and goodnes containeth all happines This curse of God which is due for our sinnes as it containeth all the torments which can be deuised both of soule and bodie so is it set forth vnto vs in Scripture by such things as seeme terrible vnto vs to expresse vnto vs more deepely the terrour of it by such things as seeme terrible vnto vs in this earth as fire that can not be quenched burning lake second death damnation where is weeping and wayling and gnashing of teeth and such other like kinde of speeches to expresse vnto vs the horrour of the same not that any terrible thing in this life can sufficiently expresse the horrour of these paines as they are in deede for the tongue of man can not vtter nor heart thinke the torment prepared for sinne The burthen thereof caused the deare Sonne of God to sweat not vsuall sweat but droppes of blood not one or two drops but in such abundance but in such
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
Lord Iesus vseth here charging vs to loue one an other as he hath loued vs that is that it maketh vs inexcusable before his iudgement seat if we can not finde in our heart to loue one an other seeing he so dearely and tenderly hath loued vs. It carieth with it also a further thing to be considered and thought of and that is this that it serueth for a notable and most excellent patterne for vs to trye and examine our loue by it whether it be sincere and sound or no for when he saith Let your loue among your selues be such a kinde of loue as mine was towardes you he condemneth all fayned and vaine loue all corrupt loue gainfull loue tongue-loue false loue and such like and biddeth looke as his loue was towards vs so let our loue be one towards an other his loue was not towards vs when we were his friends but euen then he loued vs when we were his enemies and gaue his life for vs this is a speciall point to be considered of vs good brethren and pithely to be waied for it toucheth vs very neere we be so corrupt in iudgement and measure all things so by our owne ease that we thinke it sufficient if we haue made some countenance of loue to them that neuer did us harme when as in the meane time we rage like cruell beastes against those which haue but a little touched us with harme and iniurie and we thinke we may doe it lawfully it is so generall a thing and toucheth the corruption of our nature so neere that if he doe or speake but any ill by vs vvee thinke vve may very iustly be incensed against him Yea but was the love of the Lord Iesus so in that maner nay he loued us euen when we were his enemies and telleth vs that our loue must be in like maner one towards another not only to them that loue vs but also to them that be our enemies Our Saviour Christ telleth vs that the very heathen will so loue one another as long as they haue no harme and we would be ashamed being Christians to be no better then they we say wee are Christian men and not heathen let vs then I pray you proceed one steppe further then the heathen who will as fast as wee for our liues love them that doe them good let vs I say go one steppe before them follow our Sauiour Christ who biddeth vs loue one another as he loued vs not as the heathen use to loue Oh saith one I could be content to loue him if hee had not so railed upon me and done me so much spight and villanie I could haue bene content to haue borne it but it is too too no man can beare it and I pray thee hath he done thee more spight then thou hast done to the Lord Iesus Christ I trow not thy spight and villany hath put the Lorde Iesus to death and wouldest thou haue him not hate thee for thy spight done to him as thou doest thy brother for the harme he hath done unto thee thou shouldst be in hell then straightwaies Looke now then I pray you whether it standeth vs not in hand to put well in practise this lesson that our Lord Iesus Christ here teacheth vs when he saith our loue among our selues must not be to avenge our spight to wrecke our malice but euen as he loued vs to be content to forgiue our greatest enemies put our hatred and malice out of our hearts against them Iesus Christ teacheth vs to pray for forgiuenesse at Gods hand euen as we doe forgiue others would we thinke it a good prayer to pray to God in this manner O Lorde God if my sinnes towards thee had bene but a few and small I could haue bene content thou shouldest haue forgiuen them unto me but because they be so many and so spitefull now I would haue thee euen poure out all thy displeasure vpon me for so doe I use to do with them that do offend against me therefore I pray thee deale euen so with me now good Lorde for after this maner I do use to forgiue them that offend me I use to doe the worst I can to them either by worde or deede therefore I pray thee doe the worst to me thou canst were not this I pray you to pray for vengeance upon our own head yes surely and certenly euen so do we as oft as wee dare pray the Lords prayer and yet can not finde in our hearts to forgiue offences done against vs. Good brethren let vs not deceiue our selues the Lord Iesus flatly telleth vs we shall neuer be forgiuen unlesse we can be content to forgiue others let vs say what we will the Lord Iesus saith so we shall neuer be forgiuen unlesse wee can forgiue others there is no remedy the truth hath spoken it let vs flatter our selues as long as vve vvil we cannot be forgiuen unlesse we forgiue therefore if euer we will be forgiuen at Gods hand unlesse vve vvill be throwne into the pit of hell let us forgiue and away with these fond brabbling excuses to say they be so many and so great I can neuer forgiue him Wouldest thou be contented that the Lord Iesus should answere thee so when thou comest unto him for forgiuenesse If he should say unto thee O silly poore soule I could be content to forgiue thee if thy sinnes had not bene so many and so great but because they are so huge so hainous I can not forgiue thee go thy wayes to hell for I can not finde in mine heart to forgiue thee wouldest thou be content with this answer at the Lords hands for thy sinnes I trow not And yet cruell hearted tyrant thou canst be content to say so and thinke so of them that haue not offended thee the thousand parte so much as thou hast done the Lorde thy God Doest thou thinke then thou canst so sâ—â—ly escape the Lord thy God thou canst not thou canst not and therefore there is no remedie but either thou must forgiue or surely thou shalt neuer be forgiuen looke now to it as thou wilt and fling avvay from God as fast as thou wilt they be vvordes of the Lord Iesus vvhich can not lie Let us for Gods loue looke unto them it standeth vs in hande thinke vve to be forgiuen of God our great and intollerable sinnes and can not be content to forgiue small sinnes in comparison No surely it can not be The Lord Iesus setteth out this matter more largely in the 18. of Matthevv by the example of a king vvhich minded to take a reckening of his seruants vvhereof one was brought unto him which did owe him a thousand talents he not being able to pay commandement was giuen that he his wife and children should be sold and paiment made the man with pitifull teares fell dovvne at the feet of the king desiring him onely to beare with him for
a time and he vvould pay him the vvhole the king taking compassion upon the man forgaue him the whole debt this man being so discharged went his vvay and found one of his fellovves that ovved him a certaine small trifling peece of money and ragingly caught him by the throate commaunding him to pay that he ovved the poore man amased fell downe at his feete with vveeping teares humbly besought him to be good unto him and he vvould pay him all The other vvould not heare but cruelly commaunded him to be cast in prison and there the poore man lay The king hearing of this crueltie called him and saide I forgaue thee the vvhole debt vvhen thou besoughtest me oughtest not thou to haue had compassion upon thy fellow also as I had on thee the king in great displeasure cōmanded him to be deliuered to the tormentours Euen so saith our Saviour Christ vvill my heauenly Father doe to you unlesse you forgiue one another from the bottome of your heartes your sinnes and offences done one to another This is the doctrine of the Lord Iesus it is not mine they be his ovvne vvords and therefore they must be marked It is a vvoonder to see how much vvee can make of a smal offence done unto us how small account we make of our great offences done to God if one do but a litle contrary to our mind in any smal matter oh we make it so great a matter we haue never done with it and hardly shall a man bring vs to any good agreement we be so hard hearted it will not out of our stomacke but we must be reuenged strait waies vve will waite him at the advantage once in our life time to be euen with him if we can What is this els but to prouoke Gods fearce wrath and indignation vpon vs and to heape Gods iudgement vpon vs Iesus Christ telleth vs euen so will our heauenly father deale with vs. Doeth it not now then stand vs in hand to forgiue one another to put malice and hatred out of our hearts and now at the length to learne perfectly this lesson at our Sauiour his hand to loue one another as he loued vs not onely them that doe us good but euen our enemies and them that hate vs. True it is wee must neuer loue the sinne of our enemies nor of none els but alwaies be in deadly hatred with that but yet we must loue and pity the person of our enemies that is in dangered thereby And if this were well waighed you should see that we had more need to pity then to hate our enemies If there be any iniurie or harme done unto vs either by word or deed they that doe it are guiltie of hell fire so saith Iesus Christ would it not pitie our hearts to see any in the torments of hell alas yes if we were not worse then bruit beasts we would take pitie vpon them and surely in that case are all those vvhich doe vs harme vnlesse they repent and therefore the Lord Iesus pitied the case of them that put him to death because he knew in what dangerous estate their soules were whereas they in spight and rage against him were so blind that they could not see it but alas he saw it and pitied their case and prayed saying O Father forgiue them they can not tell what they do they are euen almost in the gulfe of hel and yet see it not they are so blind in their rage that they run headlong to hell and neuer thinke upon it The same affection must be in vs towardes our enimies if we be of the same spirite of Christ we must pitie their case that haue done any harm or iniurie against vs thus think O Lord God this their fact is damnable before thine eyes they haue deserued hel fire and yet O Lord they see it not Good Lord giue them hearts and mindes to see their sinne that they may see in what daunger they be in and so turne unto thee and repent Thus you see how we must pity our enemies and pray for them doe what we can to bring them out of the danger there is none without so much naturall affection but he will pitie the life of any thing being in danger if it be but an oxe or an asse to put it out of the mire if he could there is none so brutish that will suffer the life of a beast to perish if he can helpe it much more is the life of man to be pitied being in danger but much more is the everlasting life of the soule of man to be tendered being in daunger while thine enemie rageth against thee with all despite and villanie his poore soule is in perill to be drowned in the gulfe of hell oughtest not thou to pitie his estate and reach out thine hand to helpe him out and not like an unmercifull man to plunge him downe to be drowned that thou mightest reuenge thy spite and malice for the iniurie harme he hath done vnto thee There is none so cruell that woulde deale so with a very beast If vve had receiued any harme at any beastes handes either a stroke with an horse his foote or such like if wee should happen to see the poore beast after that in perill of drowning is there any so cruell that he might be revenged of the harme done unto him would let the poore beast starue or else violently push him headlong and holde downe his head to drowne him Surely none would doe it vnlesse he were worse a thousand fold then a beast What do we meane then seeing the soules of our enemies in so great perill by continuance in their sinne that we doe not pitie their case to pray for them to helpe them out but rather to revenge our malice doe sooner push them in forwardes headlong to destruction Nay rather what doe wee meane in pushing them forwarde to destruction to throwe our selues downe headlong with them to the pit of hell For what is it els when we beare hatred spite and malice against them It is murther before God and therefore guiltie of hell sire Haue wee not then notably prevailed against our enemies when for pure spitefull loue and reuengefull good will towards them wee vvill euen iumpe with them into the dungeon of hell This is not to loue one another as the Lord loued vs well then good brethren I pray you let us looke unto it vvee must loue one another yea euen our enemies for so did Christ loue vs his enemies we must loue their soules and pitie their soules and helpe them euen as we can vvee must not so much regarde the spite they haue done unto us as the daunger their soules be in before God and this may make vs to stay our rage and reuengement against our brethren vvhen they haue offended us for what is the cause that we be so out of patience with them that haue done us iniurie