First Book of Homilies (1547). Topical: the Book I homily on falling from God. Text: EEBO-TCP A32977 (Certain Sermons or Homilies, London 1687; CC0).
The First Part
OF our going from God, the Wise Man saith, that Pride was the first beginning; for by it Man's Heart was turned from God his Maker. For Pride (saith he,) is the Fountain of all Sin: He that hath it shall be full of Cursings, and at the end it shall overthrow him. And as by Pride and Sin we go from God, so shall God and all Goodness with him go from us. And the Prophet Osee doth plainly affirm, that they which go away still from God by vicious living, and yet would go about to pacifie him otherwise by Sacrifice,and entertain him thereby, they labour in vain. For, notwithstanding all their Sacrifice, yet he goeth still away from them. Forsomuch, (saith the Prophet,) as they do not apply their Minds to return to God, although they go about with whole Flocks and Herds to seek the Lord, yet they shall not find him for he is gone away from them. But as touching our turning to God, or from God, you shall understand, that it may be done divers ways. Somtimes directly by Idolatry, as Israel and Judah then did: Somtimes Men go from God by lack of Faith, and mistrusting of God, whereof Isaiah speaketh on this wise, Wo to them that go down into Egypt to seek for help, trusting in Horses, and having confidence in the number of Chariots, and puissance or power of Horsemen.They have no confidence in the Holy God of Israel, nor seek for the Lord. But what followeth, The Lord shall let his hand fall upon them, and down shall come both the helper, and he that is holpen; they shall be destroyed all together. Somtimes Men go from God by the neglecting of his Commandments concerning their Neighbours, which command them to express hearty Love towards every Man, as Zachary said unto the People in God's behalf. Give true judgment, shew mercy and compassion every one to his brother, imagine no deceit towards Widows,or children fatherless and motherless, towards strangers, or the poor, let no man forge evil in his heart against his brother. But these things they passed not of, they turned their backs and went their way, they stopped their Ears that they might not hear, they hardned their Hearts as an Adamant stone, that they might not listen to the Law, and the words that the Lord had sent through his Holy Spirit, by his ancient Prophets. Wherefore the Lord shewed his great Indignation upon them. It came to pass, (saith the Prophet,) even as I told them: As they would not hear, so when they cried, they were not heard, but were scattered into all Kingdoms which they never knew, and their land was made desolate. And to be short, all they that may not abide the Word of God, but following the persuasions and stubbornness of their own Hearts, go backward and not forward, (as it is said in Jeremy,) They go and turn away from God. Insomuch that Origen saith, He that with Mind, with Study, with Deeds, with Thought and Care, applieth, and giveth himself to God's Word, and thinketh upon his Laws day and night, giveth himself wholly to God, and in his Precepts and Commandments is exercised: This is he that is turned to God. And on the other part he saith, Whosoever is occupied with Fables and Tales, when the Word of God is rehearsed, he is turned from God. Whosoever in time of reading God's Word, is careful in his mind of Worldly business, of Money, or of Lucre, he is turned from God. Whosoever is intangled with the cares of Possessions, filled with covetousness of Riches; Whosoever studieth for the Glory and Honour of this World, he is turned from God. So that after his Mind, whosoever hath not a special mind to that thing that is commanded or taught of God; he that doth not listen unto it, embrace, and imprint it in his Heart, to the intent that he may duly fashion his life thereafter, he is plainly turned from God, although he do other things of his own Devotion and Mind, which to him seem better, and more to God's Honour. Which thing to be true, we be taught and admonished in the Holy Scripture, by the example of King Saul, who being commanded of God by Samuel, that he should kill all the Amalekites, and destroy them clearly with their Goods and Cattle: Yet he, being moved partly with pity, and partly (as he thought,) with devotion unto God, saved Agag the King, and all the chief of their Cattel, therewith to make Sacrifice unto God. Wherewithal God being displeased highly, said unto the Prophet Samuel, I repent, that ever I made Saul King, for he hath forsaken me, and not followed my Words, and so he commanded Samuel to shew him, and when Samuel asked, wherefore (contrary to God's Word,) he had saved the Cattel, he excused the matter, partly, by fear, saying, he durst do no other, for that the People would have it so, partly, for that they were goodly Beasts, he thought God would be content, seeing it was done of a good intent and devotion, to honour God with the Sacrifice of them.
But Samuel, reproving all such intents and devotions (seem they never so much to God's Honour, if they stand not with his Word, whereby we may be assured of his pleasure,) said on this wise, Would God have Sacrifices and Offerings: Or rather, that his Word should be obeyed? To obey him is better than offerings, and to listen to him is better than to offer the fat of Rams: yea, to repugn against his voice is as evil as the sin of soothsaying; and not to agree to it is like abominable Idolatry. And now forasmuch as thou hast cast away the word of the Lord, he hath cast away thee, that thou shouldest not be King.
By all these examples of Holy Scripture, we may know, that as we forsake God, so shall he ever forsake us. And what miserable state doth consequently and necessarily follow thereupon, a Man may easily consider by the terrible threatnings of God. And although he consider not all the said misery to the uttermost, being so great that it passeth any Man's capacity in this life sufficiently to consider the same: Yet he shall soon perceive so much thereof, that if his Heart be not more than stony, or harder than the Adamant, he shall fear, tremble, and quake, to call the same to his remembrance. First, the displeasure of God towards us is commonly expressed in the Scripture by these two things: By shewing his fearful Countenance upon us, and by turning his Face, or hiding it from us. By shewing his dreadful Countenance, is signified his great wrath: But by turning his Face, or hiding thereof, is many times more signified, that is to say, That he clearly forsaketh us, and giveth us over. The which significations be taken of the properties of Mens manners. For Men, towards them whom they favour, commonly bear a good, a chearful, and a loving Countenance: So that by the Face or Countenance of a Man, it doth commonly appear, what Will or Mind he beareth towards others. So when God doth shew his dreadful Countenance towards us, that is to say, doth send dreadful plagues of Sword, Famine, or Pestilence upon us; it appeareth that he is greatly wroth with us. But when he withdraweth from us his Word, the right Doctrine of Christ, his Gracious assistance and aid, (which is ever joyned to his Word,) and leaveth us to our own Wit, our own Will and Strength: He declareth then, that he beginneth to forsake us. For whereas God hath shewed to all them that truly believe his Gospel, his Face of Mercy in Jesus Christ, which doth so lighten their Hearts, that they (if they behold it as they ought to do,) be transformed to his Image, be made partakers of the Heavenly Light, and of his Holy Spirit, and be fashioned to him in all Goodness requisite to the Children of God: So, if they after do neglect the same; if they be unthankful unto him, if they order not their lives according to his Example and Doctrine, and to the setting forth of his Glory, he will take away from them his Kingdom, his Holy Word, whereby he should reign in them, because they bring not forth the fruit thereof that he looketh for. Nevertheless, he is so merciful, and of so long-sufferance, that he doth not shew upon us that great wrath suddainly. But when we begin to shrink from his Word, not believing it, or not expressing it in our livings: First, he doth send his Messengers, the true Preachers of his Word, to admonish and warn us of our Duty: That as he for his part, for the great love he bare unto us, delivered his own Son to suffer death, that we by his death might be delivered from death, and be restored to the Life everlasting; evermore to dwell with him, and to be partakers and inheritors with him of his everlasting Glory and Kingdom of Heaven: So again, that we for our parts should walk in a Godly life, as becometh his Children to do. And if this will not serve, but still we remain disobedient to his Word and Will, not knowing him, nor loving him, nor fearing him, nor putting our whole trust and confidence in him: And on the other side, to Neighbours behaving our selves uncharitably, by Disdain, Envy, Malice, or by committing Murder, Robbery, Adultery, Gluttony, Deceit, Lying, Swearing, or other like detestable Works, and ungodly behaviour, then he threatneth us by terrible Comminations, swearing in great Anger, that whosoever doth these Works, shall never enter into his Rest, which is the Kingdom of Heaven.
The Second Part of the Sermon of Falling from God
IN the former part of this Sermon, ye have learned how many manner of ways Men fall from God: Some by Idolatry, some for lack of Faith, some by neglecting of their Neighbours, some by not hearing of God's Word, some by the Pleasure they take in the Vanities of worldly things. Ye have also learned, in what misery that Man is, which is gone from God: And how that God, yet, of his infinite Goodness, to call again Man from that his misery, useth first gentle Admonitions by his Preachers, after, he layeth on terrible Threatnings. Now, if this gentle Monition and Threatning together do not serve, then God will shew his terrible Countenance upon us, he will pour intolerable Plagues upon our Heads, and after, he will take away from us all his Aid and Assistance, wherewith before, he did defend us from all such manner of Calamity. As the Evangelical Prophet Isaiah, agreeing with Christ's Parable, doth teach us, saying, That God had made a goodly Vineyard for his beloved Children, he hedged it, he walled it round about, he planted it with chosen Vines, and made a Turret in the mid'st thereof,and therein also a Vine-press. And when he looked that it should bring forth good Grapes, it brought forth wild Grapes: And after it followeth, Now shall I shew you, (saith God,) what I will do with my Vineyard: I will pluck down the Hedges, that it may perish: I will break down the Walls, that it may be troden under foot: I will let it lye waste, it shall not be cut, it shall not be digged, but Bryers and Thorns shall overgrow it, and I shall command the Clouds, that they shall no more rain upon it.
By these Threatnings we are monished and warned, that if we, which are the chosen Vineyard of God, bring not forth good Grapes, that is to say, good Works that may be delectable and pleasant in his sight, when he looketh for them, when he sendeth his Messengers to call upon us for them, but rather bring forth wild Grapes, that is to say, sower Works, unsavoury, and unfruitful: Then will he pluck away all defence, and suffer grievous plagues of Famine, Battel, Dearth, and Death, to light upon us. Finally, if these serve not, he will let us lie waste, he will give us over, he will turn away from us, he will dig and delve no more about us, he will let us alone, and suffer us to bring forth even such Fruit as we will, to bring forth Brambles, Bryers, and Thorns, all Naughtiness, all Vice, and that so abundantly, that they shall clean overgrow us, choke, strangle, and utterly destroy us. But they, that in this World live not after God, but after their own Carnal liberty, perceive not this great Wrath of God towards them, that he will not dig, nor delve any more about them, that he doth let them alone even to themselves. But they take this for a great benefit of God, to have all their own Liberty: And so they live, as if Carnal liberty were the true Liberty of the Gospel. But God forbid, (good People,) that ever we should desire such Liberty. For although God suffer somtimes the wicked to have their Pleasure in this World, yet the end of ungodly Living is, at length, endless destruction. The murmuring Israelites had that they longed for, they had Quails enough, yea, till they were weary of them. But what was the end thereof? Their sweet Meat had sower Sauce: Even while the Meat was in their Mouths, the plague of God lighted upon them, and suddenly they died. So, if we live ungodlily, and God suffereth us to follow our own Wills, to have our own Delights and Pleasures, and correcteth us not with some plague, it is no doubt but he is almost utterly displeased with us. And although it be long ere he strike, yet many times when he striketh such Persons, he striketh them at once for ever. So that when he doth not strike us, when he ceaseth to afflict us, to punish or beat us, and suffereth us to run headlong into all Ungodliness, and Pleasures of this World that we delight in, without Punishment and Adversity, it is a dreadful token, that he loveth us no longer, that he careth no longer for us, but hath given us over to our ownselves. As long as a Man doth prune his Vines, doth dig at the Roots, and doth lay fresh Earth to them, he hath a Mind to them, he perceiveth some token of Fruitfulness, that may be recovered in them; but when he will bestow no more such Cost and Labour about them, then it is a sign, that he thinketh they will never be good. And the Father, as long as he loveth his Child, he looketh angerly, he correcteth him when he doth amiss: But when that serveth not, and upon that he ceaseth from correction of him, and suffereth him to do what he list himself, it is a sign that he intendeth to disinherit him, and to cast him away for ever. So surely nothing should pierce our heart so sore, and put us in such horrible fear, as when we know in our Conscience, that we have grievously offended God, and do so continue, and that yet he striketh not, but quietly suffereth us in the Naughtiness that we have delight in. Then specially it is time to cry, and to cry again, as David did, Cast me not away from thy Face, and take not away thy Holy Spirit from me. Lord, turn not away thy Face from me, cast not thy Servant away in Displeasure. Hide not thy Face from me, lest I be like unto them that go down to Hell. The which lamentable Prayers of him, as they do certifie us, what horrible danger they be in, from whom God turneth his Face, (for the time, and as long as he so doth:) So should they move and stir us to cry upon God with all our heart, that we may not be brought into that State, which doubtless is so sorrowful, so miserable, and so dreadful, as no Tongue can sufficiently express, nor any Heart can think. For what deadly grief may a man suppose it is, to be under the Wrath of God, to be forsaken of him, to have his Holy Spirit, the Author of all Goodness, to be taken from him, to be brought to so vile a condition, that he shall be left meet for no better purpose, than to be for ever condemned in Hell? For not only such places of David do shew, that upon the turning of God's Face from any Persons, they shall be left bare from all Goodness, and far from hope of remedy: But also the place, rehearsed last before, of Isaiah, doth mean the same, which sheweth, that God at length doth so forsake his unfruitful Vineyard, that he will not only suffer it to bring forth Weeds, Bryers, and Thorns, but also further to punish the unfruitfulness of it; he saith, he will not cut it, he will not delve it, and he will command the Clouds, that they shall not rain upon it: Whereby is signified the teaching of his Holy Word, which St. Paul, after a like manner, expressed by Planting and Watering, meaning, that he will take that away from them, so that they shall be no longer of his Kingdom, they shall be no longer governed by his Holy Spirit, they shall be put from the Grace and Benefits that they had, and ever might have enjoyed, through Christ, they shall be deprived of the Heavenly Light and Life which they had in Christ, whil'st they abode in him: They shall be (as they were once,) as Men without God in this World, or rather, in worse taking. And to be short, they shall be given into the Power of the Devil, which beareth the Rule in all them that be cast away from God, as he did in Saul and Judas, and generally in all such, as work after their own Wills, the Children of mistrust and unbelief. Let us beware therefore, (good Christian People,) lest that we, rejecting or casting away God's Word, (by the which we obtain and retain true Faith in God,) be not at length cast off so far, that we become as the Children of unbelief; which be of two sorts, far diverse, yea, almost clean contrary, and yet both be very far from returning to God; the one sort, only weighing their sinful and detestable Living, with the right Judgment and Straitness of God's Righteousness, be so without Counsel, and be so comfortless, (as they all must needs be, from whom the Spirit of Counsel and Comfort is gone,) that they will not be persuaded in their Hearts, but that either God cannot, or else that he will not take them again to his Favour and Mercy. The other, hearing the loving and large Promises of God's Mercy, and so not conceiving a right Faith thereof, make those Promises larger than ever God did, trusting, that although they continue in their sinful and detestable Living never so long, yet that God, at the end of their Life, will shew his Mercy upon them, and that then they will return. And both these two sorts of Men be in a damnable state; and yet nevertheless, God (who willeth not the Death of the wicked,) hath shewed means, whereby, both the same (if they take heed in season,) may escape. The first, as they do dread God's rightful Justice in punishing Sinners, (whereby they should be dismayed, and should despair indeed, as touching any hope that may be in themselves,) so, if they would constantly or stedfastly believe, that God's Mercy is the Remedy appointed against such despair and distrust, not only for them, but generally for all that be sorry and truely repentant, and will therewithal stick to God's Mercy, they may be sure they shall obtain Mercy, and enter into the Port or Haven of Safeguard, into the which whosoever doth come, be they beforetime never so wicked, they shall be out of danger of everlasting damnation, as God, by Ezekiel, saith, What time soever a Sinner doth return, and take earnest and true Repentance,I will forget all his Wickedness. The other, as they be ready to believe God's Promises, so they should be as ready to believe the Threatnings of God: As well they should believe the Law, as the Gospel: As well that there is an Hell and everlasting Fire, as that there is an Heaven, and everlasting Joy: As well they should believe Damnation to be threatned to the wicked and evil doers, as Salvation to be promised to the faithful in Word and Works: As well they should believe God to be true in the one, as in the other. And the Sinners, that continue in their wicked living, ought to think, that the Promises of God's Mercy, and the Gospel, pertain not unto them being in that state, but only the Law, and those Scriptures which contain the Wrath and Indignation of God, and his Threatnings, which should certifie them, that as they do over-boldly presume of God's Mercy, and live dissolutely: So doth God still more and more withdraw his Mercy from them, and he is so provoked thereby to wrath at length, that he destroyeth such Presumers many times suddenly. For of such St. Paul saith thus, When they shall say, it is Peace, there is no danger, then shall sudden destruction come upon them. Let us beware therefore of such naughty boldness to Sin. For God, which hath promised his Mercy to them that be truly repentant, (although it be at the later end,) hath not promised to the presumptuous Sinner, either that he shall have long Life, or that he shall have true Repentance at the last end. But for that purpose hath he made every Man's death uncertain, that he should not put his hope in the end, and in the mean season (to God's high displeasure,) live ungodly. Wherefore, let us follow the Counsel of the wise Man, let us make no tarrying to turn unto the Lord: Let us not put off from day to day, for suddenly shall his Wrath come, and in time of Vengeance he will destroy the wicked. Let us therefore turn betimes, and when we turn, let us pray to God, as Osee teacheth, saying, Forgive all our Sins, receive us graciously. And if we turn to him, with an humble and a very penitent Heart, he will receive us to his Favour and Grace for his Holy Names sake, for his Promise sake, for his Truth and Mercies sake, promised to all faithful Believers in Jesus Christ, his only natural Son: To whom, the only Saviour of the World, with the Father and the Holy Ghost, be all honor, glory, and power, world without end. Amen.
Second Book of Homilies (1563/1571). Topical: the Book II homily of Repentance and true Reconciliation unto God. Text: EEBO-TCP A32977 (Certain Sermons or Homilies, London 1687; CC0).
The First Part
There is noting that the Holy Ghost doth so much Labor in all the Scriptures to beat into Mens Heads, as Repentance, amendment of Life, and speedy returning unto the Lord God of Hosts. And no marvel why; for we do Daily and Hourly by our wickedness and stubborn Disobedience, horribly fall away from God, thereby purchasing unto our selves (if he should deal with us according to his Justice) Eternal Damnation. So that no Doctrin is so necessary in the Church of God, as is the Doctrin of Repentance and amendment of Life. And verily the true Preachers of the Gospel of the Kingdom of Heaven, and of the glad and joyful tidings of Salvation, have always in their Godly Sermons and Preachings unto the People, joyned these two together, I mean Repentance and Forgiveness of Sins, even as our Saviour Jesus Christ did appoint himself, saying, So it behoved Christ to Suffer, and to Rise again the Third Day, and that Repentance and Forgiveness of sins should be preached in his Name among all Nations. And therefore the holy Apostle doth in the Acts speak after this manner, I have witnessed both to the Jews and to the Gentiles, the Repentance towards God, and Faith towards our Lord Jesus Christ. Did not John Baptist, Zacharias Son, begin his Ministry with the Doctrin of Repentance, saying, Repent, for the Kingdom of God is at hand? The like Doctrin did our Saviour Jesus Christ preach himself, and commanded his Apostles to preach the same.
I might here alledge very many places out of the Prophets, in the which this most wholsom Doctrin of Repentance is very earnestly urged, as most needful for all degrees and orders of Men, but one shall be sufficient at this present time.
These are the words of Joel the Prophet; therefore also now the Lord saith, Return unto me with all your heart, with Fasting, Weeping and Mourning; rent your hearts and not your cloaths, and return unto the Lord your God, for he is gracious and merciful, slow to anger, and of great compassion, and ready to pardon wickedness. Whereby it is given us to understand, that we have here a perpetual Rule appointed unto us, which ought to be observed and kept at all times; and that there is none other way whereby the wrath of God may be pacified, and his anger asswaged, that the fierceness of his fury and the plagues of destruction, which by his righteous Judgment he had determined to bring upon us, may depart, be removed and taken away. Where he saith, But now therefore (saith the Lord,) return unto me. It is not without great importance that the Prophet speaketh so; for he had before set forth at large unto them the horrible Vengeance of God, which no Man was able to abide, and therefore he doth move them to Repentance, to obtain Mercy, as if he should say, I will not have these things to be so taken, as though there were no hope of grace left. For although ye do by your sins deserve to be utterly destroyed, and God by his righteous Judgments hath determined to bring no small destruction upon you; yet know that ye are in a manner on the very edge of the Sword; if ye will speedily return unto him, he will most gently and most mercifully receive you into favor again. Whereby we are admonished that Repentance is never too late, so that it be true and earnest. For sith that God in the Scriptures will be called our Father, doubtless he doth follow the nature and property of gentle and merciful Fathers, which seek nothing so much as the returning again, and amendment of their Children, as Christ doth abundantly teach in the Parable of the Prodigal Son. Doth not the Lord himself say by the Prophet, I will not the death of the wicked, but that he turn from his wicked ways and live? And in another place, If we confess our sins, God is faithful & righteous to forgive us our sins, and to make us clean from all wickedness. Which most comfortable Promises are confirmed by many Examples of the Scriptures; when the Jews did willingly receive and imbrace the wholesom counsel of the Prophet Esay; God by and by did reach his helping hand unto them, and by his Angel did in one night slay the most worthy and valiant Soldiers of Sennacheribs Camp. Whereunto may King Manasses be added, who after all manner of damnable wickedness returned unto the Lord, and therefore was heard of him, and restored again into his Kingdom. The same grace and favor did the sinful Woman Magdalen; Zacheus, the poor Thief, and many others feel. All which things ought to serve for our comfort against the temptations of our Consciences, whereby the Devil goeth about to shake, or rather to overthrow our Faith. For every one of us ought to apply the same unto himself, and say, Yet now return unto the Lord; neither let the remembrance of thy former life discourage thee, yea, the more wicked that it hath been, the more fervent and earnest let thy Repentance or returning be, and forthwith thou shalt feel the ears of the Lord wide open unto thy Prayers: But let us more narrowly look upon the Commandment of the Lord touching this matter. Turn unto me (saith he by the holy Prophet Joel,) with all your hearts, with Fasting, Weeping and Mourning. Rent your Hearts and not your Garments, &c. In which words, he comprehendeth all manner of things that can be spoken of Repentance, which is a returning again of the whole Man unto God, from whom we be fallen away by sin. But that the whole Discourse thereof may the better be born away; we shall first consider in order four principal Points, that is, from what we must return, to whom we must return, by whom we may be able to convert, and the manner how to turn to God.
First, From whence or from what things we must return? Truly we must return from those things whereby we have been withdrawn, pluckt, and led away from God. And these generally are our sins, which, as the holy Prophet Esay doth testifie, do separate God and us, and hide his Face, that he will not hear us. But under the name of sin, not only those gross words and deeds, which by the common judgment of Men are counted to be filthy and unlawful, and so consequently abominable sins; but also the filthy Lusts and inward Concupiscences of the Flesh, which (as St. Paul testifieth) do resist the Will and Spirit of God, and therefore ought earnestly to be bridled and kept under. We must repent of the false and erroneous Opinions that we have had of God, and the wicked Superstition that doth breed of the same, the unlawful worshipping and service of God, and other like. All these things must they forsake that will truly turn unto the Lord and repent aright. For sith that, for such things the wrath of God cometh upon the Children of disobedience, no end of punishment ought to be looked for, as long as we continue in such things. Therefore they be here condemned which will seem to be repentant Sinners, and yet will not forsake their Idolatry and Superstition. Secondly, We must see unto whom we ought to return; Revertimini usque ad me, saith the Lord; that is, return as far as unto me. We must then return unto the Lord, yea, we must return unto him alone: For he alone is the Truth, and the Fountain of all goodness; but we must labor that we do return as far as unto him, and that we do never cease nor rest till we have apprehended and taken hold upon him.
But this must be done by Faith; for sith that God is a Spirit, he can by no other means be apprehended and taken hold upon. Wherefore, first, they do greatly err, which do not turn unto God, but unto the Creatures, or unto the inventions of Men, or unto their own Merits. Secondly, They that do begin to return unto the Lord, and do saint in the Midway, before they come to the mark that is appointed unto them. Thirdly, Because we have of our own selves nothing to present us to God, and do no less flee from him after our Fall, than our first Parent Adam did, who when he had sinned did seek to hide himself from the sight of God; we have need of a Mediator for to bring and reconcile us unto him, who for our sins is angry with us. The same is Jesus Christ, who being true and natural God, equal, and of one substance with the Father, did at the time appointed take upon him our frail Nature in the blessed Virgins Womb, and that of her undefiled Substance, that so he might be a Mediator between God and us, and pacifie his wrath. Of him doth the Father himself speak from Heaven, saying, This is my well-beloved Son, in whom I am well-pleased. And he himself in his Gospel doth cry out and say, I am the Way, the Truth and the Life, no Man cometh unto the Father but by me. For he alone did with the Sacrifice of his Body and Blood,make satisfaction unto the Justice of God for our sins. The Apostles do testifie that he was exalted for to give repentance and remission of sins unto Israel; both which things he himself did command to be preached in his name. Therefore they are greatly deceived that preach Repentance without Christ, and teach the simple and ignorant that it consisteth only in the Works of Men. They may indeed speak many things of good Works, and of amendment of Life and Manners; but without Christ they be all vain and unprofitable. They that think that they have done much of themselves towards Repentance, are so much more the farther from God, because they do seek those things in their own Works and Merits, which ought only to be sought in our Saviour Jesus Christ, and in the merits of his Death and Passion, and Blood-shedding. Fourthly, This holy Prophet Joel doth lively express the manner of this our Returning or Repentance, comprehending all the inward and outward things that may be here observed. First, He will havs us to return unto God with our whole heart, whereby he doth remove and put away all Hypocrisie, lest the same might justly be said unto us, This People draweth near with their mouth, and worship me with their lips, but their heart is far off from me.
Secondly, He requireth a sincere and pure love of godliness, and of the true worshipping and service of God, that is to say, that forsaking all manner of things that are repugnant and contrary unto Gods Will; we do give our hearts unto him, and the whole strength of our Bodies and Souls, according to that which is written in the Law, Thou shalt love the Lord thy God with all thy heart, with all thy Soul, and with all thy Strength. Here therefore nothing is lest unto us that we may give unto the World, and unto the Lusts of the Flesh. For sith that the heart is the Fountain of all our Works, as many as do with their whole heart turn unto the Lord, do live unto him only. Neither do they yet repent truly, that halting on both sides, do otherwhiles obey God, but by and by do think that laying him aside, it is lawful for them to serve the World and the Flesh. And because that we are letted by the natural corruption of our own Flesh, and the wicked affections of the same, he doth bid us also to return with Fasting; not thereby understanding a superstitious Abstinence and choosing of Meats, but a true Discipline or taming of the Flesh, whereby the nourishments of filthy Lusts, and of stubborn Contumacy and Pride, may be withdrawn and pluckt away from it. Whereunto he doth add weeping and mourning, which do contain an outward profession of Repentance, which is very needful and necessary, that so we may partly set forth the righteousness of God, when by such means we do testifie that we deserved punishments at his hands, and partly stop the offence that was openly given unto the weak.
Thus did David see, who being not content to have bewept and bewailed his sins privately, would publickly in his Psalms declare and set forth the rigteousness of God in punishing sin, and also stay them that might have abused his Example to sin the more boldly. Therefore they are farthest from true Repentance, that will not confess and acknowledge their sins, nor yet bewail them, but rather do most ungodlily glory and rejoyce in them. Now lest any Man should think that Repentance doth consist in outward weeping and mourning only, he doth rehearse that wherein the chief of the whole matter doth lie, when he saith, Rent your Hearts and not your Garments, and turn unto the Lord your God. For the People of the East part of the World were wont to rent their Garments, if any thing hapned unto them that seemed intolerable. This thing did Hypocrites sometimes counterfeit and follow, as though the whole Repentance did stand in such outward gesture. He teacheth then, that another manner of thing is required, that is, That they must be contrite in their Hearts, that they must utterly detest and abhor Sins; and being at defiance with them, return unto the Lord their God, from whom they went away before. For God hath no pleasure in the outward Ceremony, but requireth a contrite and humble Heart, which he will never despise, as David doth testifie. There is therefore none other use of these outward Ceremonies, but as far forth as we are stirred up by them, and do serve to the glory of God, and to the edifying of others.
Now doth he add unto this Doctrin or Exhortation, certain godly Reasons, which he doth ground upon the nature and property of God, and whereby he doth teach, that true Repentance can never be unprofitable or unfruitful. For as in all other things Mens hearts do quail and faint, if they once perceive that they travel in vain: Even so most especially in this matter, must we take heed and beware that we suffer not our selves to be persuaded, that all that we do is but labor lost; for thereof either sudden desperation doth arise, or a licentious boldness to sin, which at length bringeth unto desperation. Lest any such thing then should happen unto them, he doth certifie them of the grace and goodness of God, who is always most ready to receive them into favor again that turn speedily unto him. Which thing he doth prove with the same Titles, wherewith God doth describe and set forth himself unto Moses, speaking on this manner, For he is gracious and merciful, slow to anger, of great kindness, and repenteth him of the evil; that is, such a one as is sorry for your Afflictions. First, He calleth him gentle and gracious, as he who of his own nature is more prompt and ready to do good than to punish. Whereunto this saying of Esaias the Prophet seemeth to pertain, where he saith, Let the wicked forsake his way, and the unrighteous his own imaginations, and return unto the Lord, and he will have pity on him, and to our God, for he is very ready to forgive. Secondly, Doth attribute unto him mercy, or rather (according to the Hebrew word) the Bowels of mercies; whereby he signified the natural affections of Parents towards their Children. Which thing David doth set forth goodly, saying, As a Father hath compassion on his Children, so hath the Lord compassion on them that fear him, for he knoweth whereof we be made, he remembreth that we are but dust. Thirdly, He saith, that he is slow to anger, that is to say, long-suffering, and which is not lightly provoked to wrath. Fourthly, That he is of much kindness, for he is that bottomless Well of all goodness, who rejoyceth to do good unto us; therefore did he create and make Men, that he might have whom he should do good unto, and make partakers of his Heavenly Riches. Fifthly, He repenteth of the evil, that is to say, he doth call back again, and revoke the punishment which he had threatned, when he seeth Men repent, turn and amend. Whereupon we do not without a just cause detest and abhor the damnable Opinion of them which do most wickedly go about to persuade the simple and ignorant People, That if we chance after we be once come to God, and grafted in his Son Jesus Christ, to fall into some horrible sin, shall be unprofitable unto us, there is no more hope of reconciliation, or to be received again into the favor and mercy of God. And that they may give the better colour unto their pestilent and pernicious Error, they do commonly bring in the sixth and tenth Chapters of the Epistle to the Hebrews, and the second Chapter of the second Epistle of Peter, not considering that in those places the holy Apostles do not speak of the daily falls that we (as long as we carry about this body of sin) are subject unto; but of the final falling away from Christ and his Gospel, which is a sin against the Holy Ghost that shall never be forgiven, because that they do utterly forsake the known Truth, do hate Christ and his Word, they do crucifie and mock him, (but to their utter destruction,) and therefore fall into desparation, and cannot repent. And that this is the true meaning of the holy Spirit of God, it appeareth by many other places of the Scriptures, which promise unto all true repentant sinners, and to them that with their whole heart do turn unto the Lord their God; free pardon and remission of their sins. For the probation hereof, we read this, O Israel (saith the holy Prophet Jeremy,) if thou return,return unto me, saith the Lord, and if thou put away thine abominations out of my sight, then shalt thou not be removed. Again, these are Esaias words, Let the wicked forsake his own ways, and the unrighteous his own imaginations, and turn again unto the Lord, and he will have mercy upon him, and to our God for he is ready to forgive. And in the Prophet Hosea, the godly exhort one another after this manner, Come and let us turn again unto the Lord,for he hath smitten us, and he will heal us, he hath wounded us, and he will bind us up again. It is most evident and plain that these things ought to be understood of them that were with the Lord before, and by their sins and wickednesses were gone away from him.
For we do not turn again unto him with whom we were never before, but we come unto him. Now, unto all them that will return unfeignedly unto the Lord their God, the favor and mercy of God unto forgiveness of sins is liberally offered; whereby it followeth necessarily, that although we do, after we be once come to God, and grafted in his Son Jesus Christ, fall into great sins, (for there is no righteous Man upon the Earth that sinneth not; and if we say we have no sin, we deceive our selves, and the truth is not in us,) yet if we rise again by Repentance, and with a full purpose of amendment of Life, do flee unto the mercy of God, taking sure hold thereupon, through Faith in his Son Jesu Christ; there is an assured and infallible hope of pardon and remission of the same, and that we shall be received again into the favor of our Heavenly Father. It is written of David,I have found a Man according to mine own heart; or, I have found David the Son of Jesse, a Man according to mine own heart, who will do all things that I will. This is a great commendation of David. It is also most certain, that he did stedfastly believe the promise that was made him touching the Messias, who should come of him touching the Flesh, and that by the same Faith he was justified, and grafted in our Saviour Jesu Christ to come, and yet afterwards he fell horribly, committing most detestable Adultery and damnable Murder, and yet as soon as he cried Peccavi,I have sinned unto the Lord, his sin being forgiven, he was received into favor again. Now will we come unto Peter, of whom no Man can doubt but that he was grafted in our Saviour Jesus Christ, long before his denial. Which thing may easily be proved by the answer which he did in his Name, and in the Name of his Fellow Apostles make unto our Saviour Jesus Christ, when he said unto them, Will ye also go away?Master (saith he,) to whom shall we go? Thou hast the words of eternal life, and we believe and know that thou art that Christ the Son of the living God. Whereunto may be added the like Confession of Peter, where Christ doth give us most infallible testimony, Thou art blessed Simon the Son of Jonas, for neither Flesh nor Blood hath revealed this unto thee, but my Father which is in Heaven. These words are sufficient to prove that Peter was already justifyed, through this lively Faith in the only begotten Son of God, whereof he made so notable and so solemn a confession. But did not he afterwards most cowardly deny his Master, although he had heard of him; Whosoever denieth me before Men, I will deny him before my Father? Nevertheless, as soon as with weeping eyes, and with a sobing heart he did acknowledge his offence, and with an earnest repentance did flee unto the mercy of God, taking sure hold thereupon through Faith in him, whom he had so shamefully denied, his sin was forgiven him; and for a Certificate and Assurance thereof, the Room of his Apostleship was not denied unto him. But now mark what doth follow: After the same Holy Apostle had on Whitsunday, with the rest of the Disciples, received the gift of the Holy Ghost most abundantly, he committed no small offence in Antiochia, by bringing the Consciences of the Faithful into doubt by his Example, so that Paul was fain to rebuke him to his Face, because that he walked not uprightly, or went not the right way in the Gospel. Shall we now say, that after this grievous offence, he was utterly excluded and shut out from the grace and mercy of God; and that this his trespass, whereby he was a stumbling Block unto many, was unpardonable? God defend we should say so. But as these Examples are not brought in, to the end that we should thereby take a boldness to sin, presuming on the mercy and goodness of God, but to the end that if through the frailness of our own Flesh and the temptation of the Devil, we fall into like sins, we should in no wise despair of the mercy and goodness of God: Even so must we beware and take heed that we do in no wise think in our hearts, imagine, or believe that we are able to repent aright, or to turn effectually unto the Lord by our own might and strength. For this must be verified in all Men, Without me ye can do nothing. Again, Of our selves we are not able as much as to think a good thought. And in another place, It is God that worketh in us both the Will and the Deed. For this cause, although Jeremy had said before, If thou return, O Israel, return unto me, saith the Lord; yet afterwards he saith, Turn thou me, O Lord, and I shall be turned, for thou art the Lord my God. And therefore that holy Writer and ancient Father Ambrose doth plainly affirm, That the turning of the heart unto God,is of God, as the Lord himself doth testifie by his Prophet, saying, And I will give thee an heart to know me, that I am the Lord, and they shall be my People, and I will be their God, for they shall return unto me with their whole heart. These things being considered, let us earnestly pray unto the living God our Heavenly Father, that he will vouchsafe by his holy Spirit to work a true and unfeigned Repentance in us, that after the painful labors and travels of this Life, we may live eternally with his Son Jesus Christ; to whom be all praise and glory for ever and ever. Amen.
The Second Part of the Homily of Repentance
Hitherto have ye heard (Well-beloved,) how needful and necessary the Doctrin of Repentance is, and how earnestly it is throughout all the Scriptures of God, urged and set forth, both by the ancient Prophets, by our Saviour Jesus Christ and his Apostles: And that for as much as it is the conversion or turning again of the whole Man unto God, from whom we go away by sin; these four Points ought to be observed, that is, From whence, or from what things we must return? Unto whom this our returning must be made? By whose means it ought to be done that it may be effectual? And last of all, after what sort we ought to behave our selves in the same, that it may be profitable unto us, and attain unto the thing that we do seek by it? Ye have also learned that as the Opinion of them that deny the benefit of Repentance unto those, that after they be come to God and grafted in our Saviour Jesus Christ, do through the frailness of their Flesh, and the temptation of the Devil, fall into some grievous and detestable sin, is most pestilent and pernicious; so we must beware that we do in no wise think that we are able of our own selves, and of our own strength, to return unto the Lord our God, from whom we are gone away by our wickedness and sin. Now it shall be declared unto you, what be the true parts of Repentance, and what things ought to move us to repent, and to return unto the Lord our God with all speed. Repentance (as it is said before,) is a true rtturning unto God, whereby Men forsaking utterly their Idolatry and wickedness, do with a lively Faith embrace, love, and worship the true living God only, and give themselves to all manner of good Works, which by Gods Word they know to be acceptable unto him. Now there be four parts of Repentance, which being set together, may be likened to an easie and short Ladder, whereby we may climb from the bottomless Pit of perdition, that we cast our selves into by our daily offences and grievous sins, up into the Castle or Tower of eternal and endless Salvation.
The first is the Contrition of the Heart; for we must be earnestly sorry for our sins, and unfeignedly lament and bewail that we have by them so grievously offended our most bounteous and merciful God, who so tenderly loved us, that he gave his only begotten Son to die a most bitter death, and to shed his dear Heart Blood for our Redemption and Deliverance. And verily this inward sorrow and grief being conceived in the heart for the heinousness of sin, if it be earnest and unfeigned, is a Sacrifice to God, as the holy Prophet David doth testifie, saying, A Sacrifice to God is a troubled Spirit, a contrite and broken Heart, O Lord, thou wilt not despise.
But that this may take place in us, we must be diligent to read and hear the Scriptures and the Word of God, which most lively do paint out before our eyes our natural uncleanness, and the enormity of our sinful life. For unless we have a thorow feeling of our sins, how can it be that we should earnestly be sorry for them? Before David did hear the Word of the Lord by the mouth of the Prophet Nathan, what heaviness I pray you was in him for the Adultery and the Murder that he had committed? So that it might be said right well, that he slept in his own sin. We read in the Acts of the Apostles, that when the People had heard the Sermon of Peter, they were compunct & pricked in their hearts. Which thing would never have been, if they had not heard that wholesom Sermon of Peter: They therefore that have no mind at all neither to read, nor yet to hear Gods Word, there is but small hope of them, that they will as much as once set their Feet, or take hold upon the first Staff or Step of this Ladder, but rather will sink deeper and deeper into the bottomless Pit of perdition. For if at any time through the remorse of their Conscience which accuseth them, they feel any inward grief, sorrow, or heaviness for their sins; for as much as they want the salve and comfort of Gods Word, which they do despise, it will be unto them rather a Mean to bring them to utter desperation than otherwise. The second is an unfeigned Confession and acknowledging of our sins unto God, whom by them we have so grievously offended, that if he should deal with us according to his justice, we do deserve a thousand Hells, if there could be so many. Yet if we will with a sorrowful and contrite Heart, make an unfeigned Confession of them unto God, he will freely and frankly forgive them, and so put all our wickedness out of remembrance before the sight of his Majesty, that they shall no more be thought upon. Hereunto doth pertain the golden saying of the holy Prophet David, where he saith on this manner, Then I acknowledge my sin unto thee,neither did I hide mine iniquity: I said, I will confess against my self my wickedness unto the Lord, & thou forgavest the ungodliness of my sin. These are also the words of John the Evangelist, If we confess our sins, God is faithful and righteous to forgive us our sins, and to make us clean from all our wickedness; which ought to be understood of the Confession which is made unto God. For these are St. Augustins words, That Confession which is made unto God is required by Gods Law; whereof John the Apostle speaketh, saying, If we confess our sins, God is faithful and righteous to forgive us our sins, and to make us clean from all our wickedness. For without this Confession, sin is not forgiven. This is then the chiefest and most principal Confession, that in the Scriptures and Word of God we are bidden to make, and without the which we shall never obtain pardon and forgiveness of our sins. Indeed, besides this, there is another kind of Confession which is needful and necessary.
And of the same doth St. James speak after this manner, saying, Acknowledge your faults one to another, and pray one for another, that ye may be saved; As if he should say, Open that which grieveth you, that a Remedy may be found. And this is commanded both for him that complaineth and for him that heareth, that the one should shew his Grief to the other. The true meaning of it is, that the Faithful ought to acknowledge their offences, whereby some hatred, rancour, ground or malice, having risen or grown among them one to another, that a Brotherly reconciliation may be had, without the which nothing that we do can be acceptable unto God, as our Saviour Jesus Christ doth witness himself, saying, When thou offerest thine Offering at the Altar, if thou remembrest that thy Brother hath ought against thee, leave there thine Offering, and go and be reconciled, and when thou art reconciled, come and offer thine Offering. It may also be thus taken, that we ought to confess our weakness and infirmities one to another, to the end that knowing each others frailness, we may the more earnestly pray together unto Almighty God our Heavenly Father, that he will vouchsafe to pardon us our infirmities, for his Son Jesus Christs sake, and not to impute them unto us, when he shall render to every Man according to his Works. And whereas the Adversaries go about to wrest this place, for to maintain their Auricular Confession withal, they are greatly deceived themselves, and do shamefully deceive others; for if this Text ought to be understood of Auricular Confession, then the Priests are as much bound to confess themselves unto the Lay-people, as the Lay-people are bound to confess themselves to them. And if to Pray, is to Absolve, then the Laity by this place hath as great Authority to Absolve the Priests, as the Priests have to Absolve the Laity. This did Johannes Scotus, otherwise called Duns, well perceive, who upon this place writeth on this manner, Neither doth it seem unto me that James did give this commandment, or that he did set it forth as being received of Christ. For first and foremost, whence had he Authority to bind the whole Church, sith that he was only Bishop of the Church of Jerusalem? except thou wilt say, that the same Church was at the beginning the Head Church, and consequently that he was the Head Bishop, which thing the See of Rome will never grant. The understanding of it then, is as in these words, Confess your sins one to another. A persuasion to Hum lity, whereby he willeth us to confess our selves generally unto our Neighbors, that we are sinners, according to this saying, If we say we have no sin, we deceive our selves, and the truth is not in us. And where that they do alledge this saying of our Saviour Jesus Christ unto the Leper, to prove Auricular Confession to stand on Gods Word, Go thy way,and shew thy self unto the Priest. Do they not see that the Leper was cleansed from his Leprosie, before he was by Christ sent unto the Priest for to shew himself unto him? By the same reason we must be cleansed from our Spiritual Leprosie, I mean, our sins must be forgiven us before that we come to Confession. What need we then to tell forth our sins into the ear of the Priest, sith that they be already taken away? Therefore holy Ambrose in his second Sermon upon the hundred and nineteenth Psalm, doth say full well, Go shew thy self unto the Priest. Who is the true Priest, but he which is the Priest for ever, after the order of Melchisedech? whoreby this holy Father doth understand, that both the Priesthood & the Law being changed, we ought to acknowledge none other Priest for deliverance from our sins; but our Saviour Jesus Christ, who being Sovereign Bishop, doth with the Sacrifice of his Body and Blood, offered once for ever upon the Altar of the Cross, most effectually cleanse the Spiritual Leprosie, and wash away the Sins of those that with true confession of the same do flee unto him. It is most evident and plain, that this Auricular Confession, hath not his warrant of Gods Word, else it had not been lawful for Nectarius Bishop of Constantinople, upon a just occasion to have put it down. For then any thing ordained of God, is by the lewdness of Men abused, the abuse ought to be taken away, and the thing it self suffered to remain. Moreover, these are St. Augustins words, What have I to do with Men, that they should hear my Confession, as though they were able to heal my Diseases? A curious sor[?] of Men to know another Mans life, and slothfully to correct and amend their own. Why do they seek to hear of me what I am, which will not hear of thee what they are? And how can they tell when they hear by me of my self, whether I tell the truth or not, [?]th no mortal Man knoweth what is in Man, but the Spirit of Man which is in him? Augustin would not have written thus, if Auricular Confession had been used in his time. Being therefore not led with the Conscience thereof, let us with fear and trembling, and with a true contrite Heart, use that kind of Confession, that God doth command in his Word, and then doubtless, as he is Faithful and Righteous, he will forgive us our Sins, and make us clean from all wickedness. I do not say, but that if any do find themselves troubled in Conscience, they may repair to their Learned Curate or Pastor, or to some other Godly Learned Man, and shew the trouble and doubt of their Conscience to them, that they may receive at their hand the comfortable Salve of Gods Word: but it is against the true Christian liberty, that any Man should be bound to the numbring of his Sins, as it hath been used heretofore in the time of blindness and ignorance.
The Third prrt of Repentance, is Faith, whereby we do apprehend and take hold upon the promises of God, touching the free Pardon and Forgiveness of our sins. Which promises are Sealed up unto us, with the Death and Blood-shedding of his Son Jesus Christ. For what should avail and profit us to be sorry for our Sins, to lament and bewail that we have offended our most Bounteous and Merciful Father, or to confess and acknowledge our Offences and Trespasses, though it be done never so earnestly, unless we do stedfastly believe, and be fully perswaded, that God for his Son Jesus Christs sake, will Forgive us all our Sins, and put them out of Remembrance, and from his sight? Therefore they that teach Repentance without a lively Faith in our Saviour Jesus Christ, do teach none other but Judas Repentance, as all the School-men do, which do only allow these Three Parts of Repentance, the Contrition of the Heart, the Confession of the Mouth, and the Satisfaction of the Work. But all these things we find in Judas Repentance, which in outward appearance did far exceed and pass the Repentance of Peter. For first and formost we read in the Gospel, that Judas was so sorrowful and heavy, yea that he was fillled with such anguish and vexation of mind, for that which he had done, that he could not abide to live any longer. Did not he also before he Hanged himself, make an open Confession of his fault, when he said, I have sinned, betraying the Innocent Blood? and verily this was a very bold Confession, which might have brought him to great trouble. For by it he did lay to the High Priest and Elders charge, the shedding of Innocent Blood, and that they were most Abominable Murderers. He did also make a certain kind of satisfaction, when he did cast their Mony unto them again. No such things do we read of Peter, although he had committed a very heinous sin, and most grievous offence, in denying his of Master. We find that he went out and wept bitterly, whereof Ambrose speaketh on this manner; Peter was sorry and wept,because he erred as a Man. I do not find what he said, I know that he wept: I read of his Tears, but not of his satisfaction. But how chance that the one was received into favor again with God, and the other cast away, but because that the one did, by a lively Faith in him whom he had denied, take hold upon the mercy of God, and the other wanted Faith, whereby he did despair of the Goodness and Mercy of God? It is evident and plain then, that although we be never so earnestly sorry for our sins, acknowledge and confess them; yet all these things shall be but means to bring us to utter desparation, except we do stedfastly believe, that God our Heavenly Father will for his Son Jesus Christs sake, Pardon and Forgive us our Offences and Trespasses, and utterly put them out of remembrance in his sight. Therefore as we said before, they that teach Repentance without Christ, and a lively Faith in the Mercy of God, do only teach Cains or Judas Repentance. The Fourth is, an Amendment of Life, or a new Life, in bringing forth Fruits worthy of Repentance. For they that do truly Repent, must be clean altered and changed, they must become new Creatures, they must be no more the same that that they were before. And therefore thus said John Baptist unto the Pharisees and Sadducees that came unto his Baptism: O generation of Vipers,who hath forewarned you to flee from the anger to come? bring forth therefore Fruits worthy of Repentance. Whereby we do learn, that if we will have the wrath of God to be pacified, we must in no wise dissemble, but turn unto him again with a true and found Repentance, which may be known and declared by good Fruits, as by most sure and infallible signs thereof.
They that do from the bottom of their Hearts acknowledge their Sins, and are unfeignedly sorry for their Offences, will cast off all Hypocrisie, and put on true Humility, and lowliness of Heart. They will not only receive the Physician of the Soul, but also with a most fervent desire long for him. They will not only abstain from the Sins of their former Life, and from all other filthy Vices, but also flee, eschew, and abhor all the occasions of them. And as they did before give themselves to uncleanness of Life, so will they from henceforwards with all diligence give themselves to Innocency, pureness of Life, and true Godliness. We have the Ninevites for an example, which at the Preaching of Jonas did not only proclaim a general Fast, and that they should every one put on Sackcloth; but they all did turn from their Evil Ways, and from the Wickedness that was in their Hands. But above all other, the History of Zaccheus is most notable; For being come unto our Saviour Jesus Christ, he did say, Behold Lord, the half of my Goods I give to the Poor; and if I have defrauded any Man, or taken ought away by Extortion or Fraud, I do restore him fourfold.
Here we see that after his Repentance, he was no more the Man that he was before, but was clean changed and altered. It was so far off, that he would continue and abide still in his unsatiable covetousness, or take ought away fraudulently from any Man, that rather he was most willing and ready to give away his own, and to make satisfaction unto all them that he had done injury and wrong unto. Here may we right well add the sinful Woman, which when she came to our Saviour Jesus Christ, did pour down such abundance of Tears out of those wanton Eyes of hers, wherewith she had allured many unto folly, that she did with them wash his Feet, wiping them with the Hairs of her Head, which she was wont most gloriously to set out, making of them a Net for the Devil. Hereby we do learn, what is the satisfaction that God doth require of us, which is, that we cease from Evil, and do Good; and if we have done any Man wrong, to endeavor our selves to make him true amends to the utmost of our power, following in this the example of Zaccheus, and of this sinfull Woman, and also that goodly Lesson that John Baptist, Zacharias Son, bid give unto them that came to ask Counsel of him. This was commonly the Penance that Christ enjoyned sinners, Go thy way and sin no more. Which Penance we shall never be able to fulfil without the special grace of him that doth say, Without me ye can do nothing. It is therefore our parts, if at least we be desirous of the health and salvation of our own selves, most earnestly to pray unto our heavenly Father, to assist us with his holy Spirit, that we may be able to hearken unto the Voice of the true Shepherd, and with due obedience to follow the same.
Let us hearken to the Voice of Almighty God, when he calleth us to Repentance, let us not harden our hearts as such Infidels do, who abuse the time given them of God to repent, and turn it to continue their pride and contempt against God and Man, which know not how much they heap Gods wrath upon themselves, for the hardness of their hearts, which cannot repent at the day of Vengeance. Where we have offended the Law of God, let us repent us of our straying from so good a Lord. Let us confess our unworthiness before him, but yet let us trust in Gods free mercy, for Christs sake, for the pardon of the same. And from henceforth let us endeavor our selves to walk in a new Life as new born Babes, whereby we may glorifie our Father which is in Heaven, and thereby to bear in our Consciences a good testimony of our Faith; so that at the last to obtain the fruition of everlasting life, through the merits of our Saviour; To whom be all praise and honor for ever. Amen.
The Third Part of the Homily of Repentance
IN the Homily last spoken unto you (right well-beloved People, in our Saviour Christ) ye heard of the true parts and tokens of Repentance; that is, hearty contrition and sorrowfulness of our Hearts, unfeigned confession in word of mouth for our unworthy living before God, a stedfast Faith to the merits of our Saviour Christ for pardon, and a purpose of our selves by Gods grace to renounce our former wicked life, and a full Conversion to God in a new life, to glorifie his Name, and to live orderly and charitably, to the comfort of our Neighbor, in all righteousness, and to live soberly and modestly to our selves, by using abstinence and temperance in word and in deed, in mortifying our earthly Members here upon Earth. Now for a further perswasion to move you to those parts of Repentance, I will declare unto you some causes, which should the rather move you to Repentance.
First, The Commandment of God (who in so many places of the holy and sacred Scriptures) doth bid us return unto him. O ye Children of Israel (saith he) turn again from your infidelity, wherein ye drowned your selves. Again, Turn you, turn you from your evil ways; For why will ye die, O ye House of Israel? And in another place, thus doth he speak by his Prophet Hosea, O Israel, return unto the Lord thy God; For thou hast taken a great fall by thine iniquity. Take unto you these words with you, when you turn unto the Lord and say unto him, Take away all iniquity, and receive us graciously, so will we offer the Calves of our Lips unto thee. In all these places we have an express commandment given unto us of God, for to return unto him. Therefore we must take good heed unto our selves, lest whereas we have already by our manifold sins and transgressions provoked and kindled the wrath of God against us; we do by breaking this his Commandment, double our offences, and so heap still damnation upon our own heads by our daily offences and trespasses, whereby we provoke the eyes of his Majesty, we do well deserve (if he should deal with us according to his justice,) to be put away for ever from the fruition of his Glory. How much more then are we worthy of the endless torments of Hell, if when we be so gently called again after our Rebellion, and commanded to return, we will in no wise hearken unto the voice of our heavenly Father, but walk still after the stubbornness of our own hearts?
Secondly, The most comfortable and sweet promise that the Lord our God did of his meer mercy and goodness joyn unto his Commandment; for he doth not only say, Return unto me, O Israel;but also, if thou wilt return, and put away all thine abominations out of my sight, thou shalt never be moved. These words also have we in the Prophet Ezekiel,At what time soever a sinner doth repent him of his sin, from the bottom of his heart, I will put all his wickedness out of my remembrance, (saith the Lord,) so that they shall be no more thought upon. Thus are we sufficiently instructed, that God will according to his promise, freely pardon, forgive, and forget all our sins, so that we shall never be cast in the teeth with them; if obeying his Commadment, and allured by his sweet Promises, we will unfeignedly return unto him.
Thirdly, The filthiness of sin, which is such, that as long as we do abide in it, God cannot but detest and abhor us, neither can there be any hope that we shall enter into the Heavenly Jerusalem, except we be first made clean and purged from it. But this will never be, unless forsaking our former life, we do with our whole heart return unto the Lord our God, and with a full purpose of amendment of life, flee unto his mercy, taking sure hold thereupon through Faith in the Blood of his Son Jesus Christ. If we should suspect any uncleanness to be in us, wherefore the earthly Prince should loath and abhor the sight of us, what pains would we take to remove and put it away? How much more ought we with all diligence and speed that may be, to put away that unclean filthiness that doth separate and make a division betwixt us and our God, and that hideth his Face from us, that he will not hear us? And verily herein doth appear how filthy a thing sin is, sith than it can by no other means be washed away, but by the Blood of the only begotten Son of God. And shall we not from the bottom of our hearts detest and abhor, and with all earnestness flee from it, sith that it did cost the dear Heart-Blood of the only begotten Son of God our Saviour and Redeemer, to purge us from it? Plato doth in a certain place write, that if Vertue could be seen with bodily Eyes, all Men would wonderfully be inflamed and kindled with the love of it; even so on the contrary, if we might with our bodily Eyes behold the filthiness of sin, and the uncleanness thereof, we could in no wise abide it, but as most present and deadly Poison hate and eschew it. We have a common Experience of the same in them, which when they have committed any heinous offence, or some filthy and abominable sin, if it once come to light, or if they chance to have a through feeling of it, they be so ashamed (their own Conscience putting before their Eyes the filthiness of their Act,) that they dare look no Man in the Face, much less that they should be able to stand in the sight of God.
Fourthly, The uncertainty and brittleness of our own lives, which is such, that we cannot assure our selves that we shall live one hour, or one half quarter of it. Which by experience we do find daily to be true, in them that being now merry and lusty, and sometimes Feasting and Banqueting with their Friends, do fall suddenly dead in the Streets, and otherwhiles under the Board when they are at meat. These daily Examples, as they are most terrible and dreadful, so ought they to move us to seek for to be at one with our heavenly Judge, that we may with a good Conscience appear before him, whensoever it shall please him for to call us, whether it be suddenly or otherwise; for we have no more Charter of our life than they have. But as we are most certain that we shall die, so are we most uncertain when we shall die. For our life doth lie in the hand of God, who will take it away when it pleaseth him. And verily when the highest Summer of all, which is death, shall come, he will not be said nay; but we must be forthwith be packing, to be present before the Judgment seat of God, as he doth find us, according as it is written, Whereas the Tree falleth, whether it be toward the South or toward the North, there it shall lie. Whereunto agreeth the saying of the holy Martyr of God St. Cyprian, saying, As God doth find thee when he doth call, so doth he judge thee. Let us therefore follow the Counsel of the Wise Man, where he saith, Make no tarrying to turn unto the Lord, and put not off from day to day. For suddenly shall the wrath of the Lord break forth, and in thy security shalt thou be destroyed, and shalt perish in the time of Vengeance. Which words I desire you to mark diligently, because they do most lively put before our Eyes the fondness of many Men, who abusing the long-suffering and goodness of God, do never think on Repentance or amendment of Life. Follow not (saith he) thine own mind, and thy strength, to walk in the ways of thy heart; neither say thou, Who will bring me under for my works? For God the Revenger, will revenge the wrong done by thee. And say not, I have sinned, and what evil hath come unto me? For the Almighty is a patient Rewarder, but he will not leave thee unpunished. Because thy sins are forgiven thee, be not without fear to heap sin upon sin. Say not neither, The mercy of God is great, he will forgive my manifold sins. For mercy and wrath come from him, and his indignation cometh upon unrepentant sinners. As if ye should say, Art thou strong and mighty? Art thou lusty and young? Hast thou the Wealth and Riches of the World? Or when thou hast sinned, hast thou received no punishment for it? Let none of all these things make thee to be the slower to repent, and to return with speed unto the Lord. For in the day of punishment and of his sudden vengeance, they shall not be able to help thee. And specially, when thou art either by the Preaching of Gods Word, or by some inward motion of his holy Spirit, or else by some other means called unto Repentance, neglect not the good occasion that is ministred unto thee, lest when thou wouldst repent, thou hast not the grace for to do it. For to repent is a good gift of God, which he will never grant unto them, who living in carnal security, do make a mock of his Threatnings, or seek to rule his Spirit as they list, as though his working and gifts were tied unto their will.
Fifthly, The avoiding of the plagues of God, and the utter destruction that by his righteous Judgment doth hang over the heads of them all that will in no wise return unto the Lord: I will (saith the Lord) give them for a terrible plague to all the Kingdoms of the Earth, and for a Reproach, and for a Proverb, and for a Curse in all places where I shall cast them, and will send the Sword of Famine and the Pestilence among them, till they be consumed out of the Land. And wherefore is this? Because they hardned their hearts, and would in no wise return from their evil ways, nor yet forsake the wickedness that was in their own hands, that the fierceness of the Lords fury might depart from them. But yet this is nothing in comparison of the intolerable and endless torments of Hell fire, which they shall be fain to suffer, who after their hardness of heart that cannot repent, do heap unto themselves Wrath against the day of anger, and of the declaration of the just Judgment of God: Whereas, if we will repent, and be earnestly sorry for our sin, and with a full purpose and amendment of Life, flee unto the mercy of our God, and taking sure hold thereupon through Faith in our Saviour Jesus Christ, do bring forth Fruits worthy of Repentance; he will not only pour his manifold Blessings upon us here in this World, but also at the last, after the painful Travels of this Life, reward us with the inheritance of his Children, which is the Kingdom of Heaven, purchased unto us with the death of his Son Jesus Christ our Lord; To whom with the Father and the Holy Ghost, be all praise, glory and honor, World without end. Amen.