Lo, I am with you always

Adam in paradise transgressed grievously, as the painful punishment, which we all as yet do feel, proves, if nothing else did. Though by reason of his sin he displeased God sorely, and ran away from God, for he would have hid himself, yea, he would have made God the causer of his sin, because he gave him such a mate, so far was he from asking mercy; yet notwithstanding all this, God turned his fierce wrath neither upon him nor Eve who also required not mercy, but upon the serpent, Satan promising unto them a seed, Jesus Christ, by whom they at length should be delivered. In token whereof, though they were cast out of paradise for their nurture (instruction or correction, editor), to serve in sorrow since they would not serve in joy; yet he made them apparel to cover their bodies, a visible sacrament and token of his invisible love and grace concerning their souls. If God was so merciful to Adam, who so brake his commandment, and rather blamed God than asked mercy; thinkest thou, O man, that he will not be merciful to thee, which blamest thyself, and desirest pardon?

To Cain he offered mercy, if he would have asked it. "What hast thou done? (says God:) the voice of thy brother's blood cries unto me out of the earth." O merciful Lord, Cain should have said, I confess it! But, alas! he did not so, and therefore said God, "Now," that is, in that thou desirest not mercy, now, "I say, be thou accursed," &c. Lo, to the reprobate he offered mercy, and will he deny it to thee, which art his child?

Noah, did not he sin, and was dumb? Good Lot also both in Sodom dissembled a little with the angels, prolonging the time, and out of Sodom he fell very foully (Gen. xix.) as did Judah and the patriarchs against Joseph; but yet I ween (doubt not, editor) they found mercy. Moses, Miriam, Aaron, though they stumbled a little, yet they received mercy; yea, the people in the wilderness often sinned and displeased God, so that he was purposed to have destroyed them. Let me alone, says he to Moses, that I may destroy them; but Moses did not let him alone, for he prayed still for them, and therefore God spared them. If the people were spared through Moses' prayer, they not praying with him, but rather worshipping their golden calf, eating, drinking, and making good cheer, why should thou doubt whether God will be merciful to thee, having, as indeed thou hast, One much better than Moses to pray for thee (Numb. xiv.) and with thee, even Jesus Christ, who sits on the right hand of his Father, and prays for us, being no less faithful in his Father's house, the church, than Moses was in the synagogue? David the good king had a foul foil (fall, editor) with Bathsheba. whereunto he added also a mischievous murder, causing her husband, his most faithful soldier, Uriah, to be slain with an honest company of his most valiant men of war, and that with the sword of the uncircumcised.

In this his sin, though he lay asleep a great while, (as many do now-a-days, God give them good waking!) thinking, that by the sacrifices he offered, all was well, and that God was content; yet at length, when the prophet by a parable had opened the poke, and brought him in remembrance of his own sin in such sort, that he gave judgment against himself, then he quaked. Eli's sacrifices had no more taken away his sins, than our sir John's trentals (Romish priest's services, editor) and wagging of his fingers over the heads of such as lie asleep in their sins, out of the which, when they are awaked, they will well see that it is neither mass nor matins, blessing nor crossing, will serve. Then, I say, David cried out, saying, "I have sinned against my Lord and good God, which has done so much for me; indeed I caused Uriah to be killed; 1 have sinned, I have sinned. What shall I do? I have sinned, and am worthy of eternal damnation." But what says God by his prophet? "The Lord has taken away thy sins; thou shalt not die." "O good God," he said, "but I have sinned," but he said so from his heart and not from the lips only, as Pharaoh and Saul did, and he speedily heard, "thou shalt not die; the Lord has taken away thy sins," or rather, has laid them upon another, yea, translated them upon his Son Jesus Christ, who bare there, and not only them, but thine and mine also, if we will now but cry, from our hearts, "We have sinned, good Lord, we have done wickedly, enter not into judgment with us, but be merciful unto us after thy great mercy, and according to the multitude of thy compassions do away our iniquities, &c." For indeed God is not the God of David only; he is the God of all, so that he or she, whosoever they are, that call upon the name of the Lord, shall be saved. In confirmation whereof this history is written, as are also the others which I have recited, and many more which I might recite. As of Manasses, the wicked king, who slew Isaiah the prophet, and wrought very much wickedness, yet the Lord showed mercy upon him, being in prison, as his prayer does teach us. Nebuchadnezzar, though for a time he bare God's anger, yet at length he found mercy. The city of Nineveh also found favour with God, as did many others, which I omit for time's sake, and will bring forth one or two out of the New Testament, that we may see God is the same God in the New Testament that he was in the Old.

I might tell you of many, if I should speak of the lunatic, such as were possessed with devils, lame, blind, dumb, deaf; lepers, &c., but time will not suffice me; one or two therefore shall serve. Mary Magdalen had seven devils, but yet they were cast out of her; and of all others she was the first that Christ appeared unto after his resurrection. Thomas would not believe Christ's resurrection, though many told him which had seen and felt him, by reason whereof a man might have thought that his sins would have cast him away. "Except I should see and feel, says he, I will not believe." Oh! wilful Thomas, "I will not" said he. But Christ appeared unto him, end he will not loose him, as he will not loose you, good brother, if with Thomas you will keep company with the disciples, as Thomas did. Peter's fall was ugly; he accursed himself if ever he knew Christ, and that for fear of a girl, and this not once, but even three divers times, and that in the hearing of Christ his Master; but yet the third time Christ looked back, and cast on him his eye of grace, so that he went out, and wept bitterly. And after Christ's resurrection, not only did the angels direct the women to tell Peter that Christ was risen, but Christ himself appeared to him alone, such a good Lord is he. The thief hanging on the cross said but this: "Lord, when thou comest into thy kingdom, remember me;" and what answer had he? "This day," said Christ, "shalt thou be with me in paradise." What a comfort is this! since he is now the same Christ to you, and to me, and to us all, if we will run unto him; for he is the same Christ today, and tomorrow, and until he come to judgment. Then indeed he will be inexorable, but now is he more ready to give than you are to ask. If you cry, he hears you, yea, before you cry. (Isaiah.) Cry therefore, be bold, man; he is not partial. "Call," says he, "and I will hear thee. Ask, and thou shalt have; seek, and thou shalt find, though not at the first, yet at the length." (Matt. vii.) If he tarry awhile, it is but to try you; he is coming, and will not be long. (Heb. x.)

Thus have you four means which you must use to the attainment of faith or certain persuasion of God's mercy towards you, which is the second part of penance, namely 1, Prayer. 2, The free and universal promises of Gods grace. 3, The remembrance of the benefits of God, past and present. 4, The examples of God's mercy. Which, although they might suffice, yet will I put one more to them, which alone of itself is fully sufficient: I mean the death of the Son of God, Jesus Christ, which, if thou set before the eyes of thy mind, it will confirm thy placard (grant, editor); for it is the great seal of England as they say, yea, of all the world, for the confirmation of all patents and perpetuities of the everlasting life, whereunto we are all called.

If I thought these which I have before recited were not sufficient to confirm your faith of God's love towards such as do repent, I would tarry longer herein; but because both I have been long, and also I trust you have some exercise of conscience in this daily, (or else you are to blame,) I will but touch and go. Consider with yourselves what we are, miserable wretches, and enemies to God. Consider what God is, even he which has all power, majesty, might, glory, riches, &c., perfectly of himself, and needs nothing, but has all things. Consider what Christ is concerning his Godhead, co-equal with his Father, even him by whom all things were made, are ruled and governed concerning his manhood, the only darling of his Father, in whom is all his joy. Now, sirs, what a love is this, that this God, which needs nothing, should give wholly his own self to thee his enemy, wreaking his wrath upon himself in this his Son, as a man may say, to spare you, to save you, to win you, to buy you, to have you, to enjoy you for ever. Because thy sin had separated thee from him, that thou might come speedily into his company again, and therein remain, he himself became, as a man would say, a sinner, or rather sin itself, even a malediction or curse, that we sinners, we accursed by our sin, might, by his oblation or offering for our sins, by his curse be delivered from sin and malediction. For by sin he destroyed sin, killing death, Satan, and sin, by their own weapons, and that for thee and me, (O man!) if we cast it not away by unbelief Oh! wonderful love of God! Who ever heard of such a love, the Father of heaven, for us his enemies, to give his own dear Son Jesus Christ! And that not only to be our brother, to dwell among us, but also to the death of the cross for us! Oh, wonderful love of Christ to us all! He was content and willing to work this feat for us. Was there any dove like to this dove?

God indeed has commended his charity and love to us herein, that when we were very enemies unto him, he would give his own Son for us; that we, being men, might become, as you would say, gods, God would become man; that we, being mortal, might become immortal, the immortal God would become mortal man;- that we, earthly wretches, might be citizens of heaven, the Lord of heaven would become, as a man would say, earthly; that we, being accursed, might be blessed, God would be accursed; that we, by our father Adam being brought out of paradise into the puddle of all pain, might be redeemed, and brought into paradise again, God would be our Father and an Adam thereunto; that we, having nothing, might have all things, God having all things, would have nothing; that we, being vassals and slaves to all, even to Satan the fiend, might be lords of all, and of Satan; the Lord of all would become a vassal and a slave to us all, and in danger of Satan. Oh, love incomprehensible! If the gracious good Lord disdained not to give his own Son, his own heart's joy, for us his very enemies, before we thought to beg any such thing at his hands, yea, before we were; who can think otherwise but that with Him he will give us all good things? If when we hated him and fled away from him, he sent his Son to seek us, who can think otherwise than that now, we loving him and lamenting because we love him no more, he will for ever love us? He that gives the greater to his enemies, will not he give the lesser, think you, to his friends? God has given his own Son, than which nothing is greater, to us his enemies, and we now being become his friends, will he deny us faith and pardon of our sins which, though they are great, yet in comparison they are nothing at all? Christ Jesus would give his own self for us when we willed it not, and will he now deny us faith, if we will it? This will is his earnest, that he has given us truly to look indeed for the thing willed. And look thou for it indeed; for as he has given thee to will, so will he give thee to do.

Jesus Christ gave his life for our evils, and by his death delivered us. Oh then, since he lives now, and cannot die, will he forsake us? His heart's blood was not too dear for us when we asked it not; what then can be now too dear for us asking it? Is he a changeling? Is he mutable as man is? Can he repent of his gifts? Did he not foresee our falls? Paid not he the price therefore? Because he saw we should fall sorely, therefore he would suffer sorely, yea, if his suffering had not been enough, he would yet once more come again. I am sure that God the Father, if the death of his Son incarnate would not serve, would himself and the Holy Ghost also become incarnate, and die for us (it is better to avoid such suppositions, editor). This death of Christ, therefore; look on as the very pledge of God's love towards them whosoever thou art, how deeply soever thou hast sinned. See God's hands are nailed, they cannot strike thee; his feet also, he cannot run from thee; his arms are wide open to embrace thee, his head hangs down to kiss thee, his very heart is open, so that therein see, look, spy, behold, and thou shalt see nothing therein but love, love, love to thee; hide thee therefore, lay thy head there with the evangelist.

This is the cleft of the rock where lilies stood. This is the pillow of down for all aching heads. Anoint your head with this oil, let this ointment embalm your head and wash your face. Tarry thou here, and quite sure are you. I warrant thee. Say with Paul, What can separate of from the love of God? Can death, can poverty, sickness, hunger, or any misery persuade you now that God loves thee not? Nay, nothing can separate you from the love wherewith God has loved you in Christ Jesus; whom he loves he loves to the end: so that now where abundance of sin has been in you, the more is the abundance of grace. But to what end? Even that as -sin has reigned to death, as you see, to the killing of God's Son, so now grace must reign to life, to the honouring of God's Son, who is now alive, and cannot die any more.

So that they which by faith feel this, cannot any more die to God, but to sin, whereunto they are dead and buried with Christ. As Christ therefore lives, so do they, and that to God, to righteousness and holiness. The life which they live is in the faith of the Son of God; whereby you see that now I am slipped into that which I made the third part of penance, namely, newness of life, which I could not so have done if it were a part of itself indeed, as it is an effect or fruit of the second part, that is, of faith or trust in God's mercy. For he that believes, that is, he who certainly is persuaded sin is such a thing that it is the cause of all misery, and of itself so greatly angers God, that in heaven or in earth nothing could appease his wrath, save only the death and precious blood-shedding of the Son of God, in whom is all the delight and pleasure of the Father; he, I say, that is persuaded thus of sin, the same cannot but in heart abhor and quake to do or to say, yea, to think anything willingly which God's law teaches him to be sin.

Again: he that believes, that is, he who certainly is persuaded God's love to be so much towards him, that whereas through sin he was lost, and made a firebrand of hell; yet the eternal Father of mercy, who is the all-sufficient God, and needs nothing of us, or of anything that we can do, to deliver us out of hell, and to bring us into heaven, sent even his own most dear Son out of his bosom, out of heaven into hell, as a man would say, to bring us, as I said, from thence into his own bosom and mercy, we being his very enemies. He, I say, that is thus persuaded of God's love towards him, and of the price of his redemption, by the dear blood of the Lamb immaculate, Jesus Christ, the same man cannot but love God again, and of love do that which might please God, and heartily desire to do still better. Think you, that such a one as knows this by faith will willingly welter and wallow in his wilful lusts, pleasures, and fantasies? Will such a one as knows by faith Christ Jesus to have given his blood to wash him from his sins, play the sow, to wallow in his puddle of filthy sin and vice again? Nay, rather than he will be defiled again by wilful sinning, he will wash often the feet of his affections, watching over that vice still sticking in him, which as a spring continually sends out poison enough to drown and defile him, if the sweet water of Christ's passion did not wash it in God's sight, and his blood satisfy the rigour of God's justice due for the same. This blood of Christ, shed for our sins, is so dear in the sight of him that believes, that he will abhor sin in his heart, and stamp it and tread it under his feet. He knows now by his belief that it is too much, that hitherto he has set too little by it and is ashamed thereof; therefore for the residue of his life he purposes to take better heed to himself than he did before: because he sees by his faith the grievousness of God's anger, that foulness of his sin, the greatness of God's mercy, and of Christ's love towards him, he will now be heedy (careful, editor) to pray to God to give him his grace accordingly; that as with his eyes, tongue, hands, feet, &c. he has displeased God, doing his own will, even so now with the same eyes, tongue, ears, hands, feet, &c. he may displease his own self, and do God's will. He will not willingly do that which might renew the death of the Son of God? He knows he has too much sin in him unwillingly, so that thereto he will not add willing offences.

This willing and witting (knowing, editor) offending and sinning, whosoever flatters himself therein, evidently demonstrates and shows that he never yet tasted of Christ truly; he never was truly persuaded or believed how foul a thing sin is, how grievous a thing God's anger is, how joyful and precious a thing God's mercy in Christ is, how exceeding broad, wide, high, and deep Christ's love is. Perchance he can write, prate, talk, and preach of this; but yet he in part by faith never felt this. For if he once felt this indeed, then would he be so far from continuing in sin willingly: and wittingly, that he would wholly and heartily give himself over to that which is contrary; I mean, to a new life, renewing his youth, even as the eagle.

For, as we, being in the servitude of sin, demonstrated our service by giving over our members to the obeying of sin, from iniquity to iniquity; even so we, being made free from sin by faith in Jesus Christ, and endued with God's Spirit, a spirit of liberty, must needs demonstrate this freedom and liberty, by giving over our members to the obedience of the Spirit; by which we are led and guided from virtue to virtue, and all kinds of holiness. As the unbelievers declare their unbelief by the evil spirit working in them outwardly the fruits of the flesh, even so the believers declare their faith by the working of God's good Spirit in them outwardly the fruits of the Spirit. For as the devil is not dead in those which are his, but works still their damnation; so is not God dead in those who are his, but he works still to their salvation; which working is not the cause of the one or the other being in any, but only a demonstration, a sign, a fruit of the same, as the apple is not the cause of the apple-tree, but a fruit of it. (Matt. vii.)

Thus, then, you see briefly that newness of life is not indeed a part of penance, but a fruit of it, a demonstration of justifying faith, a sign of God's good Spirit possessing the heart of the penitent; as the old life is a fruit of impenitence, a demonstration of a lip-faith or unbelief, a sign of Satan's spirit possessing the heart of the impenitent, which all those are that are not penitent. For I know no middle state. He that is not penitent, the same is impenitent; he that is not governed by God's Spirit, the same is governed by Satan's spirit; for all that are Christ's are governed by the Spirit of Christ, which Spirit has his fruits. All others that are not Christ's are the devil's. He that gathers not with Christ, scatters abroad.

Therefore, dearly beloved, I beseech you to consider this, and deceive not yourselves; if you are not Christ's, then you pertain to the devil of which the fruits of the flesh assure you, as whoredom, adultery, uncleanness, wantonness, idolatry, witchcraft, envy, strife, contention, wrath, sedition, murder, drunkenness, gluttony, blasphemy, slothfulness, idleness, licentious talking, slandering, &c. If these apples grow out of the apple-trees of your heart, surely, surely the devil is at inn (abiding, editor) with you; you are his birds, whom, when he has well fed, he will broach (spit, editor) you and eat you, chew you and chump you, world without end, in eternal woe and misery. But I am otherwise persuaded of you all; I trust you are all Christ Jesus' people and children, yea, brethren by faith.

As you see your sins in God's law, and tremble, sigh, sorrow, and sob for the same, even so you see his great mercies in his gospel and free promises, and therefore are glad, merry, and joyful, that you are accepted into God's favour, have your sins pardoned, and are endued with the good Spirit of God, even the seal and sign manual of your election in Christ before the beginning of the world; the which Spirit, for that he is the Spirit of life, is given to you, to work in you, with you, and by you, here in this life, sanctification and holiness, whereunto you are called, that you might be holy, even as your heavenly Father is holy. I beseech you all, by admonishing and warning you, that you would stir up the gift of God given to you, generally and particularly, to the edifying of his church; that is, I pray you that you would not molest the good Spirit of God, by refuelling against it when it excites and calls you to go on forwards, that he which is holy, might yet be more holy, that he which is righteous, might be more righteous; as the evil spirit moves and stirs up the filthy to be yet more filthy, the covetous to be more covetous, the wicked to be more wicked.

Declare now your repentance by works of repentance; bring forth fruits, and worthy fruits; let your sorrowing for your evils demonstrate itself by departing from the evils you have used. Let your certainty of pardon of your sins through Christ, and your joy in him be demonstrated by pursuing the good things which God's word teaches you. You are now God's workmanship in Christ Jesus, to do good works, which God has prepared for you to walk in. For the grace of God, which brings salvation unto all men, has appeared, and teaches us that we should deny ungodliness and worldly lusts, and that we should live soberly, righteously, and godly, in this present world; looking for that blessed hope and glorious appearing of the mighty God, and of our Saviour Jesus Christ; who gave himself for us, to redeem us from all unrighteousness, and to purge us a peculiar people unto himself; fervently given unto good works. Again (Titus iii.,) for we ourselves also were in times past unwise, disobedient, deceived, serving lusts and divers pleasures, living in maliciousness and envy, full of hatred, and hating one another. But after that the kindness and love of God our Saviour toward man appeared, not by the deeds of righteousness which we wrought, but of his mercy, He saved us by the fountain of the new birth, and with the renewing of the Holy Ghost, which He shed on us abundantly through Jesus Christ our Saviour, that we being once justified by his grace should be heirs of eternal life through hope. This is a true saying; but I will make an end, for I am too tedious.

Dearly beloved, repent your sins, that is, be sorry for that which is past; believe in God's mercy for pardon, how deeply soever you have sinned, and both purpose and earnestly pursue a new life, bringing forth worthy and true fruits of repentance. As you have given over your members from sin to sin, to serve the devil, your tongues to swear, to lie, to flatter, to scold, to jest, to scoff, to lewd talk, to vain jangling, to boasting, &c., your hands to picking, groping, idleness, fighting, &c., your feet to skipping, going to evil, to dancing, &c.; your ears to hear garbles, lies, vanities, and evil things, &c.; so now give over your members to godliness, your tongues to speak, your ears to hear, your eyes to see, your mouths to taste, your hands to work, your feet to go about such things as may make to God's glory, sobriety of life, and love to your brethren, and that daily more and more diligently; for you cannot stand still, you are either better or worse today than you were yesterday. But better I trust you are, and will be, if you mark well my theme, that is, repent you; which I have humbly besought you to do, and yet once more I do again beseech you, and that for the tender mercies of God in Christ Jesus our Lord, "repent you, repent you, for the kingdom of heaven" (that is, a kingdom full of all riches, pleasures, joy, beauty, sweetness, and eternal felicity! "is at hand." The eye has not seen the like, the ear has not heard the like, the heart of man cannot conceive the treasures and pleasures of his kingdom, which is now at hand, to such as repent, that is, to such as are sorry for their sins, believe God's mercy through Christ, and earnestly purpose to lead a new life. The God of mercy, through Christ his Son, grant us his Holy Spirit, and work in our hearts this sorrow, faith, and new life, which through his grace I have spoken of, both now and for ever. Amen.