A Sermon of Repentance

The Text.

T HE occasion of these words of our Lord and Savior Jesus Christ, was because there were certain that shown him of the Galileans, whose blood Pilate had mingled with their own Sacrifices: That is, murdered them as they were sacrificing: and so their blood was mingled with the blood of the beasts which were sacrificed. Those men therefore, though that these Galileans were greater sinners then all other Galileans, because they had suffered such things. And that those xviii. also, upon whom the Tower in Siloam fell and slue them, were sinners above all men, that dwelte in Jerusalem. Wherein they did utter a secret corruptiō naturally engendered in all men, that is very sharply to see into the sins of others, & severely to censure thē: but in the mean while to flatter themselves, & to be blindfold in seeing their own sins. For these men thought, because the like judgments did not fall upon them, therefore they were safe enough, they were not so great sinners but rather highly in the favor of GOD. According as many do falsely suppose, that those are always the worst sort of people whom God doeth moste strike, and press with his punishing hand, having forgotten that God doeth not keep an ordinary rate here below, to punish every man as he is worst, or to favor and cocker him as he is best, but only taketh some examples as he thinketh good, for the instruction and advertisement of all others, and to be as it were looking glasses, wherein every man may see his own face, yea, and his own cause handled, & that God is a seuers revenger of sin, that all men may learn by the example of some, to tremble & beware, least peradventure they be worthily constrained to keep their own turns, and to know what they have deserved. These men which brought these news to our Savior Christ, had not taken forth this lesson, whereupon our Savior in justly occasioned to correct their erroneous, and sinister Judgment, and to teach them that they must not rejoice at the just punishment of others, but rather to be instructed thereby to repentance.

And further to signify, that God doeth not always most punish the moste notorious offenders, as Murderers, Thieves, Robbers, Whoremaisters, Blasphemers, Quarrellers, Scoffers, and such like, but reserveth them unto the judgment of the great day, and as it weere fatteth them against the day of slaughter: and therefore he answereth them negatively, and saith nay, or not so, but except you repent, you shall all likewise perish: as if he should say, are you of this opinion indeed, that only monstrous Sinners are punished in this world, & others let alone: or that the Galileans, and these eighteen upon whom the Tower in Siloā fell, were greater sinners then all others? Or do you think because the same Iudgementes have not light upon you, therefore you shall steal away in the dark, & escape the Judgment of God? No, no, you are deceived. For I say unto you, that, except you mourn and lament for your sins, and fall to some agreement with God in time (you I say, even you which are so ready to condemn others, and justify yourselves) shall not only perish with the like judgments in this present world, but be everlastingly condemned in the world to come. So that our Savior in so saying, doeth thunder down a moste dreadful sentence upon all our heads: for he concludeth and setteth it down, that all men living vpō the face of the earth, whether they be high or low, rich or poor, young or old, noble or unnoble, learned or unlearned, simple or polyticke, of what estate, degree, and condition soever they be living, and dying without repentance, shall perish: and be damned in hell fire forever: The Scriptures are full of such Thunderboltes: John. 3. 18. He that believeth not is damned already. And 2. Cor. 13. verse. 5. Prooue yourselves whether you are in the Faith, examine yourselves. Knowe ye not your own selves that Jesus Christ is in you, except ye be reprobates? Where the Apostle flatlie setteth down, that all those which have not Christ dwelling in their harts by faith which is the household sister of repentance, are no better then reprobates, castaways, and condemned persons. But because the most people in those days are groslye deceived in repentance, both concerning what it is, what it meaneth, what it worketh, what be the qualities, & conditions of it, which be the causes, and which be the lets and hindrances, and also why, when, and wherefore we should repent. Therefore I have in present infent to teach first what is repentance. Secondly, which be his qualities and effects. Thirdly, when we should repense. Fourthly, wherefore we should repent. And last of all what letteth us from Repentaunce: which order, and method of teaching although some may mislike (as indeed with me it is not ordinary,) yet considering the matter I have in hand, I think it not inconvenient. But the matter. Repentance is an inward sorrowing, and continual mourninge of the heart and conscience for sin joined with faith and both inward, and outward amendment: Inward I say in changing the thoughts and affections of the heart: and outward in changing the words, and works from evil to good. This repentance no doubt was in David, who whē he was covertly reproved by the prophet Nathan, and his sins laid before his eyes, did not stubbornly defend them, and so justle against God: nor yet secretly excuse them, and daube them over, but cried out in the bitterness of his heart: I have sinned, and thereupon made the 51. Psalm. A Psalm indeed full of dolour and heaviness: Wherein the Prophet bewaileth his falls, lamenteth his sins, and prayeth even for a new heart, and a new spirit, new thoughts, new affections, new purposes of amendment of life. So that in David we may see an inward sorrowing, a lasting grief (as the book of Psalms doeth everywhere declare, which layeth him out as it were in an Anotamie) yea, and great reformation, both in inward, & outward sins. Here therefore behold what is Repentaunce. Likewise S. Peter through infirmity having denied his Lord and Mayster Christ, and being punched of his own conscience, & wakened with the alaram of a poor Cockes crowing, went out of the Courte of Pilate with a heavy heart weeping bitterlie, & ever after stoutlie professing Christ even unto the death. See then what is Repentaunce. The Prophets in the old Testament exhortinge y ^e rebellious Jews unto Repentance, use commonly an Hebrew verb which signifieth turn ye, or return ye & come back again, by the which Metaphor is meant, that like as a man that is strayed far out of his way, must turn quite back again the contrary way: So those y ^t have strayed from the ways of Godliness, to the way of sin, must come back again, as fast as ever they went forward, & altogether change the course of their life: so that Repentaunce is an earnest turninge unto God with all our heart, soul, and mind. Saint John the Baptist, and the Apostles in the Newe Testament exhorting unto Repentaunce, use a Greek word which signifieth a changing of the mind afterward, or afterwitte, so that those which through their folly & want of former wit, have slipped into the deep pit, and dangerous gulf of sin, when they come to themselves, & have recovered their wits, will be wise afterward, & take heed they never come there again according to the Proneth: The burnt child will take heed of the Fire. By this time I hope you see what is repentance. It is not every sorrow, but sorrow for sin, not for some sin, but for all sin, not for an hour, but forever, not for a day, but continually, not for a week, but as longe as we live. Some think every sorrow is repentance: but so should worldlings repent. Some think every little pante for sin is repentance: so should Pharaoh repent. Some think all weeping and lamenting for sin is repentance: so should Esau, Judas & Cain, repent. Some think every little humbling of our selves is repentance: but so should Ahab repent. Some think y ^t good words, and good purposes is Repentaunce: but so should every sick man repent. Some think y ^e reformation of words and deeds, is Repentaunce: but so should civil men repent. Some think that cry God mercy is repentance: and so should every fool repent. You see therefore hows many are deceived in repentance: but if you will see what it is indeed, look back to y ^t which hath been said afore. For he that will repent in good earnest, must not hang down his head like a Bulrushe for a day only, and so have done, nor cry from the teeth outward, Lord have mercy on me, and so away: but he must make a back reckoning with diligente consideration of his former life. As did the Prophet David. Psal. 119. ver. 59. I have considered my ways and turned my feet unto thy testimonies. So must everyone that meaneth to reap̄t sink aside into some corner or out place, that there he may have room enough to beat his own conscience, & to make his heart smart for his sins, by aggravation thereof, & weighing all the circumstances, as in the 9. of Daniel: The Church of God confesseth her sin, not lightlye but with wonderful great exaggeration, and heaping of one thing to another. So that it is not enough to say I have sinned, but to say I have most traitrously sinned, I have most obstinately, carelessly, and rebelliously sinned, I have mōstrously offended in such a place, in such a hour, in such company, in such a day. In such a corner in the dark I committed adultery closely, when I thought none had seen me: In such a Chamber I defiled my neighbors wife? mine own conscience doeth accuse me of it. In such and such company I have been drunk, I have spoken and railed against God's word, I have mocked the preachers, I have spared no oaths, nor filthy speech, and now O Lord, Lord, what an vgley monster, and wretched villain am I. Here I stand before thy presence all naked, blind, wounded, poor, wretched, and miserable, having deserved a thousand damnations, if thou shouldest enter into judgment, and try the law with me. Therefore I beseech thee show pity, and compassion upon me. Ancient my wounds with the oil of mercy: restore me my sight, clothe my nakedness, enrich me that am poor, strengthen me that am weak: help me that am fallen: oh bid me not farewell. The infant overcometh his mother with crying, the child his father with weeping, & the servant his master by entreaty, & wilt not y ^u be entreated O Lord? Thus I say if every man would speak in his conscience to God, & thus narrowly or more narrowly, examine himself, undoubtedly he were in the way of repentance.

But alas it is a world to see how the blind Bussards, and crooked cancrewormes of this world, go awrye from this rule, deceiving themselves with the bare title and naked name of repentance. Many in deed can talk of it: but few walk it it. Many speak of it: but few feel it. Many describe it: but few know it. It is hid and locked up from the world, and revealed only to God's children. Many think they have caught it, when they have but the shadow of it. It is so high that few can reach it. It is so deep that few can come to the bottom of it. It is so narrow that few can pierce into it. So wide that few can comprehend it. So slippery that few can hold it. So scerete that few can find it. Therefore my dear brethren, I beseech you let us pray unto our God, that he would reveal unto us this mystery which is hid from the world, that we may truly see it, and know it, find it, & feel it to our endless comfort, through Christ Jesus: which grace he grant us.

But now to the seconde point concerning the qualities, and fruits of repentance. One special quality of repentance is always to bring with it remission sins: for where true repentance 〈◊〉 before, there remission of sins must •• cessarily follow after, not that repentance deserveth remission of sin: but because where God worket • repentance, there he pardoneth sin because of his promise. At in Ezech. 1827. When the wicked turneth away from his wickedness that he hath committed, and doeth that which is lawful and righte, he shall save his soul alive. And again, Isaiah. 55. 7. Let the wicked forsake his ways, and the unrighteous his own imaginations, and return unto the Lord, and he will have mercy upon him. So here we see to whom forgiveness of sins, and the mercies of God belongeth: Namely to the penitent sinners, to those that leave sin, and embrace Godlines: to those that forsake his own ways, and imaginations, & turn unto the Lord. And as for such as walk on in their own ways, and follow y ^e delights of sin without any sorrow, or purpose to leave them, they have nothing to do with the mercy of God: & though Jesus Christ had ••• • red an hundred deaths (which could not be) yet shall no unpenitent sinner have remission of his sins by his death, nor any other benefits of his Passion, for they belong only to his Church, and chosen people here upon the earth. He therefore that is not of the Church, he that is not grafted into Christ by faith, he that is not a member of his mystical hody, can enjoy nothing by Christ's death. If any man abide not in me, he is east forth as a branch, and withereth, and men gather them, and caste them into the fire, and they burn. John 15. 9. We read in the 29. of Deuteronomy, Howe God barreth all stubborn sinners from his mercy, and doeth most terrible shoot out against them. He that heareth the words of this curse, and blesseth him self in his heart, saying, I shall have peace although I walk according to the stubburnnes of our own heart, thus adding drunkenness to thirste: the Lord will not be merciful unto him, but then the wrath of the Lord, and his jealousy shall smoke against that man, and every curse that is written in this book, shall light upon him. So that God saith plainly, he hath no mercy for such as walk in the vain delights of sin, and in the stubbornness of their own heart, adding drunkenness to thirst, that is one horrible sin to another. Yet for all this it is a wonder to see, how y ^e blind worms of this earth deceive thē selves. For they think whatsoever they say, whatsoever they do, be it good, be it evil, whether they reap̄t, or not repent, yet they shall be saved by christs death, as though they would make it a baud to their sins, & so work that villainy against Christ. I hope to be saved by Christ's death, as well as the best of them all saith some. But where is thy repentance thou miserable wretch? Doest thou think that God's mercy is common to all? and Christ's death a baude for thy sins? No no, when it conuneth to the upshot, thou shalt stop short. For it will prove far otherwise: for thou shalt find God's mercy turned into Justice: and Christ's death into Wormwood: because thou hatedst knowledge, and choosedst not the fear of the Lord. Thus you see my dear brethren, that Repentaunce must needs go before forgiveness of sins, & where it leadeth not the way, there the gates of God's mercy are shut up, and this is the first quality of repentance. It hath also another condition and that is, to alter and change men from that they were before, not in the substance and proportion of the body: but in the qualities & conditions of the mind. For whosoever hath truly repented, you shall by and by see a moste marvelous, and wonderful change in him, so that he will not do as he hath done, nor speak as he hath spokē, nor company as he hath companied, nor play the good fellow (as they term it) as he was wont to do, nor run to the same excess of riot he was wont. And this is it that amazeth the world, and causeth them to bristle and foam at the mouth like wild Bores, and to speak evil of them that are turned unto God. For the world loveth his own, and cannot abide that GOD should pluck one feather frō his Wings, But repentance doth violently pull men out of the claws of Satan, and change them from the conditions of the world, for it maketh of proud, humble, of hurtefull, harmless, of cruel, meek, of Wolves, Lambes, of Lions, Sheep, of adulterers, Chaste livers, of Drunkardes, sober men, of Swearers, reverent speakers, of Haters, Lovers, of Despisers, Imbracers, of Scoffers, Followers, of Earthly, Heavenly, of Devils, Saints. All this worketh Repentance. Paul traveled towards Damascus, a Woolfe, a Persecuter, a bloodsucker, an hater, a despiser: but ere he came there, he was quite changed, and clean of another mind. So mighty was he that met him by the way: When Jesus Christ sent down the holy Ghost upon his Disciples, according to his promise, there were some scoffers at Jerusalem, which mocked and said, they are full of new wine: But the same men cried out by and by after, men and brethren, what shall we do to be saved. Here was a moste wonderful and sudden change. See then the force of Repentaunce, when God striketh it into the heart of man, and driveth the nail to the head as they say. It effecteth that which all the wisdom and policy of man, is not able to bring to pass, no when they have prolled he • her and thither, and •• ide their heads together, and sought all the corners of their wits, yet can they not tell which way to turn their hand, or where to begin to change the heart of a man, and to convert him to God. Therefore Repentaunce is stronger then all the whole world, and worketh that which all men with their natural wits, 〈◊〉 heads, and deep devises cannot compass for the conversion of a Sinner, is a work supernatural. Here then we have a glass to behold our selves in, whethereuer we have Repented or no. For if we find not this change and alteration in us, we have not repented, and so consequently remain under Damnation. Therefore, let every man look unto himself, for mark how much he is changed, and altered from his former evil ways, so much hath he repented. And he that is the same man he was three, four, eight, nay thictie years ago, surely, surely, he hath not repented, and therefore abideth in damnation. I marvel then howe those men, which never felt any change, or alteration wrought in them, nay, whose consciences tell them, that they are not changed,ne know what it meaneth, can have any hope of salvation: Unless peradventure they believe not this doctrine, or think it to be false. But I will send over these men to such as have been in the like case they now are, and yet thought they might do well enough for all that, although both blind in Judgment, and corrupt in conversation. I have known and do know men, which before their conversion, and inward change, were counted as honest men, as ever brake bread, and as substantial men as any could be, as true dealers, upright livers, & good housekeepers as any of their neighbors, yea, and they had the same opinion of them selves too: And yet notwithstanding when they have felt Repentaunce working this change and alteration in them, through the power of the Spirit, at the preaching of the word, and when they have had new hearts given then to discern better, and new eyes to see better, as men come out of a damp, have wondered and marveled at the palpable and gross darkness they were in before, and have burst forth into these words, that they would not be in the same case they were afore, no not for all the worlds goods, for if they should have died in that case, they were sure they should have been damned: But I pray you what case were they in before, were they not good honest men, & well accounted of, and honest livers, and well taken wheresoever they came? Surely they were so taken in the world, but now they think far otherwise of thenselves, their eyes being opened, and their Iudgementes enlightened, for now they see that they saw not before, now they understand y ^t God condemneth many, whom the world justifieth. Mee thinketh this example should make civil and wordly men see and suspecte themselves, and know their own misery before God. For these men were as good as they before their conversion, and yet afterward confess y ^t they were plunged in the Bottom of Hell, and drowned in the depth of Damnation. He that hath ears to hear, let him hear, and he that hath eyes to see let him see: For if men will still sooth them selves for all this, that they shall be saved without feeling any change, or work of repentance:

It will cost them full dear in the ende, for Christ • s words will prove true, that whosoever repenteth not shall be damned, that is, whosoever doeth not feel in him self what is Repentance, and find in him self the qualities thereof that he condemned. For where Repentaunce is, there be the qualities of Repentaunce, and where the qualities be absent, there is no true repentance. So that where Christ saith, Except ye repent ye shall all perish? It is all one, as if he had said, except ye know the truth of Repentaunce, except ye can prove unto your consciences the forgiveness of your sins, except you feel a change and alteration in the bottom of your heart, of all your former lewd ways and misdemeanor, you shall surely perish and be damned. But let us yet a little further search out y ^e qualities of Repētaunce, the Apostle in the seventh Chapiter of the second Epistle to the Corinthians setteth down seven natable qualities, and effects of Repentaunce. The first of them he nameth Care. For behold saith he, this thing that you have been godly sorry what Care it hath wrought in you, that is, an earnest study, and as it were a taking thought to please God. For where true Repentance hath once wrought, there followeth great care afterward. Care I say to live in the obedience of God, Care to keep a good conscience, Care to reform our households: Care to instruct Wyues, Children and Seruauntes in the knowledge of GOD: Care to pray with them Morning and Euening: and generallye Care to perform all duties belonging unto God, so that Repentaunce is not a careless, but a careful thing. Let not men think therefore, that although they welter in the carelessness of the flesh, and sleep in security all the days of their life, yet their repentance is good enough, yea and though they spend whole days, Hightes, Monethes and Yeares in vanities, Plays and pastimes, in Idleness, fond, delight, pleasure, and voluptuousness, in negligence of all duties, forgetfulness of God, and contempt of all good things: Yet for all this they reap̄t for their sins, and hope to be saved as well as any other. But alas how can these things stand together, to repent for sin, & to delight in sin, to hate sin, and love sin. to fly from sin, and to follow after sin. But these men I perceive, would fain make Saint Paul a liar. For he saith, a m •• hath never repented, except he be careful afterward to please God. They say they do repent, & have repented: although they live never so wretchedly, & carelessly. But when all licentious and lewd livers, filthy whoremongers, beastly belligoddes, and careless caitiffes, come to the kingdom of God, and are saved: then shall these men also come with them to be saved by careless repentance.

The next quality and effect of Repentaunce is named, clearing of our selves, that is, discharging of our selves, when sin doeth accuse us, and lay things to our charge, for when sin and Satan doeth terrify the conscience of y ^e poor penitent sinner, by and by he fleeth unto God and asketh forgiveness through Jesus Christ, and so cleareth himself, and maketh his Apology against sin, and Satan, like as a man that is presented into the Court, upon suspicion of whoredom, or any other notorious crime, must clear himself by witnesses, of that which is laid to his charge. So the conscience that is cited by Satan before the Justice, and Judgment of seat of God, cleareth it self by Repentaunce, and asketh forgiveness through Jesus Christ. So that here we may see a wonderful fruit of a penitente conscience, it cannot abide the accusations of sin: It cannot be quiet till it be reconciled unto God: & so have peace within it self. For this is to be noted in the godly man, that when he hath committed any sin, and his conscience telleth him of it, by and by he feeleth Lead within him, and is all heavy, and cannot fleepe quietly, till he have got into some corner, where he may mourn, and lament to the full, and confess, and lay open himself unto God, and so clear him self through Christ Jesus, his conscience bearing him witness that his sin is forgiven. Whereas contrariwise the ungodly man, when his conscience accuseth him of sin, he dispatcheth away all such thoughts, and treadeth them under foot, and by and by calleth for a pair of Cardes, or Tables, and some merry companion to drive away the time, and to put out all such thoughts out of his head, and so indeed he increaseth them more and more, and causeth them rankle inwardly.

The third quality is called indign ••• on, that is, a mortal and deadly hatred • gainst sin, as when a man doeth shu • der and shake, and as it were grynde h •• teeth at the remembrance of his sins for this is always in the penitent person to loath and abhor all sin from his heart both his own sins, and the sins of • there, and to hate it as the Devil himself, which is the Author of it, and to fly from it, as from the very cutthroate, and hang • man of his soul, and to know it to be the only thing that blindeth, that hardeneth, that separateth from God, and procureth all plagues, and diseases, both of body and soul against us. Therefore he spitteth at it in defiance, and disdaineth it, and stoppeth his nose at the stink of it, wheresoever he smelleth it.

The fourth thing is fear, which is a certain awe of God, when a man is afraid to displease him. For the penitente person feareth alway, and being privy to his own infirmity and weakness (whē God never so little withdraweth his grace, and leaveth him alone) worketh his Salvation with fear and trembling. He will not presume upon former grace to commit any sin, nor flatter himself in the mercy of God, and in the things that he hath already tasted of God, to yield to some little sin, thinking he may do that, and be the child of God well enough, because some of God's children have fallen into greater, but rather he trembleth at the least motion of sin, and is afraid of the temptations, which Satan trumpeth in his way, and is afraid when the temptations of sin are upon him▪ to satisfy the hunger of sin, but rather he fighteth against sin, when sin fighteth against him, and presenteth the fear of God before his eyes (as godly Joseph in the assault of Putiphars wife) to be as it were a Tower of defense & Welspring of life, to avoid the snares of Death.

The fifth thing is Desire, that is a hungering, and thirsting after righteousness.

For the penitent man is ravished with desire of good things. He desireth to be every day better then other: He desireth to leave every day some sin: He desireth to pray. He desireth new knowledge, and new understanding of heavenly things. He desireth to hear Sermons, and will strain himself to hear thē. He desireth the company of the godly, he thinketh him self in heavē, when he is emongest them. He desireth the salvation of his very enemies, and prayeth for them. All these and many other such like desires are in the penitent man.

The first quality is zeal, which consisteth in the earnest embracing of virtue, and hatred of vice, so that the penitent person, is zealous in every good thing. Zealous of God's glory in all places, in all cōpanies, and emongest all persons, he cannot abide that God's honor should be impeached, or his name blasphemed, or his glory trampled under foot by wicked mē, but he will open his mouth to reprove the wicked, and stand stoutly in the defense of God's glory. He is not like these Atheists, and dissemblers, which are always as is the company, that is godly emongst the Godly: A Protestant emongest Protestants: wicked amongst the wicked, a Papist emongest Papists, a worldling emongest worldlings, and a Swearer emongest Swearers, a Weathercocke that turneth with every wind. The penitent man I say, is not of this stamp, but he is constant and zealous in all good things. He is zealous both against the pleasures and profits of sin, though he might win a whole world, or pleasure himself never so much, by committing a sin against God, yet will he refuse it, for he hath learned from Christ's mouth, that it shall not profit a man to win all the whole world, and to loose his own soul.

The last thing is Reuenge, that is, the penitent person is so offended, with the sin he hath committed, that he will be revenged of himself for it. As for example, if he have offended in gluttony, he will Reuenge himself by fasting two or three days after: If he have offended in whoredom, he will be revenged of his lusts, by haltring, and bridling them ever after: If he have offended in covetous catching and polling of other men's goods, he will he revenged of himself by restitution, as was godly and penitent Zacchaeus, and this in deed is a special fruit of Repentaunce, to reform our selves in 〈◊〉 things, wherein we have moste offended. Now then you see (my dear brethren) what lieth in the belly of repentance, and which be her inwardes, so that we must needs now come to the vnlasūng, and vnbowelling of Christ's words. Except ye repent saith he, ye shall all perish, that is: except ye have this forenamed care, you shall all be damned: Except ye have this clearing of yourselves, you shall be damned: Except you have this indignation, you shall all he damned: except you, have this fear, you shall be damned: Except you have this desire, you shall a • be damned: Except you have this zeal, you shall all be damned. Except you have this revenge, you shall all be damned.

For our Savior Christ doeth not speak of the bare name of Repentaunce▪ But of Repentance withal his • urn ••• re, and appurtenances: so that who so ever hath not Repentaunce with all his qualities and effects, or at lease some measure of them, he hath no Repentaunce indeed, and therefore shall be damned. For except ye repent ye shall all perish. But me thinketh I here some man say. Here is nothing but damnation, damnation.

You preach nothing but the law: Let us hear of the Gospel. My brethren I protest unto you, that I speak of love, whatsoever I speak, I desire the salvation of you all, if I could win but two in all this congregation, I would count myself happy, & think that God had greatly blessed my labors.

And undoubtedly, if I knew any nearer way to bring you unto GOD, then by preaching the Law, to make you know yourselves, surely, surely, I would use it. Or if I could be persuaded, that the preaching of the Gospel, and mercy would do you more good: you should hear of nothing, but Gospel, Gospel, mercy, mercy: But alas, I see that every careless, and every ignorant man presumeth upon God's mercy, I see that every filthy liver, and notorious blasphemer abuseth God's mercy, in applying it to him self without Repentaunce, so that they would make God's mercy a cloak for their sins, I see that every man would fain be flattered in his sin, & hear of it no more, but have the Gospel preached, which in deed belongeth not unto them, continuing in their stubbornness: but only to the penitent sinner, which forsaketh himself, and groaneth, and panteth under the burden of his sin. Therefore, when I see you humbled with the conscience of your sins, and groan and pant under the burden of them, when I see your faces blubbered with weeping, and your hearts mollified, and sorrowing with care, then will I comfort you, and cease to preach the law. But I pray you, will you steal, murder, and commit adultery, and yet hear of mercy? Will ye Mocke, Swear, blaspheme, and Rayle, and yet hear of mercy? Will you serve sin, hate virtue, and follow your own lusts, and yet hear of mercy? Would you have Plaisters before you have wounds: Would you have Physic, before you be sick? Would you be let blood, before you have need? Would you not account him a foolish Physician, that will minister Physic to a whole man? Woulde you not think him an unskillful Surgeon, that will apply a gentle salve to an old festered sore, and not rather Corsie it? Then know my brethren, that because you are full of gross humors, you must have strong purgations: Because ye are full of old festered wounds, you must have Corasiue Salues, for that is the best for you, and the speediest way to recover your health, and for as much as you be rough Horses: you must have a rough rider: And hard knobbie timber, must have hard wedges, and hard strokes with a beetle. We preach the Law to drive you to Christ, We preach Iudgementes, to make you seek Mercy: We preach damnation, to bring you to salvation. But to preach Mercy and forgiveness, before men see their sins, or know their miseries by the preaching of the Law, is to preach the Gospel unprofitably. For, he that is ignorant of the Law, knoweth not what misery is in himself: nor what mercy is in God.

What father is there, who if his child should play the stubborn boy, and disobey him in everything he commanded, would stroke his head, and say he were a good boy, and not rather severely correct him, and whip him with a rod? What master will commend his servant for doing what he list, and not what he commandeth him? even so we may not disobey and do evil, and look to he flattered too, and not rather chidden. Let us know then that although God use searing, lancing, corzing, and searching of the bones, and other violent remedies, yet in the mean while he procureth our health by them. And let us further understand, that forasmuch as there is none other means to draw us unto salvation, but by cleansing of all our vices, and the same cleansing can not be done, but by violence, when we be warned by the doctrine of the Law, so as our own consciences accuse us.

Although we like well to be now and then flattered, and soothed, yet let us seek to be spoken unto earnestly, and to have our faults told us, and to be made ashamed of them, and to have our vnhonesty discovered, & not desire to be pleased. For it were the next way, to make us rotte in our own filthiness, if we should hold it so in secret: & it would cost us dear the setting on, if we should be so flattered by men, and in the mean season the heavenly Judge shall thunder down upon us.

Therefore, when any man cometh to a Sermon, let him first and foremost make his reckoning to be rebuked, as meet is, and let him understand, that it is for his profit that he is not soothed. And if he have itching ears, let him lay them away from him, assuring himself that else he is foreclosed, so as he shall never receive the doctrine to his profit and instruction. And let him be content to have his soars rubbed and bewrayed, that he may be brought to that, which is for his welfare. If a man please a sick body, what shall become of him, shall he give him drink every minute of an hour? Shall he give him wine whereas he should give him water? Shall he give him Sallets? It were the next way to poison him. To be short, it is certain that a man doeth always seek his own death, when he would have men to sooth him. But now which is better either that he which hath the ordering of a sick man, should yield to all his desires, or that he should bridle him, notwithstanding that he chafe and gnashe his teeth, because he may not have his own will in his desires? You see therefore how dangerous a thing it is to flatter, and raise up men with the preaching of mercy: before they have been cast down with the sense of God's Judgments. Cease therefore to open your mouths to make hue and cry over the Country, saying: they preach nothing but the Law, the Law, damnation, damnation, unless ye will take in Christ too, and make him one of the number, and accuse him of want of wisdom, because he preacheth & crieth out, that whosoever repenteth not, shall be condemned. For my part I preach the Gospel, to whom the Gospel belongeth, and the Law to whom the Law belongeth. I preach Mercy to whom Mercy belongeth, and Judgment to whom Judgment appertaineth. And therefore hold your peace, and be content to be ruled by the wisdom of God. But now let us proceed to the third general point, which is the time when we should Repent.

The holy Ghoste in the Scriptures pointeth us to the present time, and exhorteth us to make that the time of our Repentaunce, as Ioell. 2. 12. Therefore also now the Lord saith, turn you unto me with all your heart, with fasting, with weighing and with mourning. Likewise in the 3. Chap. to the Hebrews, exhort one another while it is called today, lease any of you be hardened, through the deceiptfulnesse of sin. And in the same Chapiter. To day if you will hear his voice, harden not your harts as in the provocation. So that now, even now, evē now, is y ^e time of our Repentaunce. Now whilst he calleth, now whilst he speaketh, now whilst he knocketh, let us now therefore hear: let us now therefore obey: Let us now therefore redeem this day this present Wednesday, which have foreslowed so many days, which have so longe hardened our hearts, which have let so many good things run out, and spill besides. Let us take up this day and make it the day of our repentance. Although we could never be moved with any Sermon hitherto, yet let us now be moved once at last. Let us now say, this shall be my day of Repentaunce, I will defer it no longer. But now will I turn unto my God, and forsake all my former wicked ways, and mine own imaginations, I will now change the course of my life, and begin all new again. I will be acquainted with God's word, and take counsel there how to do, and how to behave myself in every action. I will not only reform myself, but also my whole household, Wife, Children, and Seruauntes, according unto the same. Thus my dear Brethren, I beseech you purpose in your hearts without any further delaye, and be not like to Epicures, and sla • ckgraces, which say youth will be youthful, and youth will have his course, & what should we make it so holy, when we are young, tushe, there needs but a sigh an hour before death, let us be merry now, we shall never be younger, we will Repent when we are old. As though poor souls, they had repentance in their sleeve, and at their commandment, and that they could repent when they list. No, no, these fellows shall pay for their presumption. For God will give them over to hardenes of heart, and impenitence, because they took so much upon them, and made so long delays, that in the mean season they might enjoy the profits and pleasures of sin. Therefore good brethren, let us not put it off from day today, but let us now seek the Lord whilst he may be found, and cal upon him whilst he is near: let us take time while time is, for time and tide tarrieth for no man. Let us know this to be the time of our visitation. Our Savior Christ wepte over Jerusalem, because they knew not the time of their visitation. He reproveth the Jews, because they could discern the face of the Skye, but could not discern the signs of the times. And surely in the ende it will turn to our destruction, if we will not know this to be the day of mercy, the time of Grace, wherein God stretcheth forth his hand unto us, and wisdom crieth out in the streets.

Therefore, now whilst we have the light, let us walk as children of the light: the night cometh when no man can work. It shall be too late to call for mercy after this life, when the gates of mercy are shut up, and Repentaunce will be too late. Oh dear Christians, let us remember the five foolish Virgins, which because they forslowed the time, had heaven gates barred up against them. Let us also remember the fearful & doleful example of the riche Glutton, which being in Hell torments yelled, and yelped for the least ease and help that might be, and could not have it. An hundred thousand times therefore, better it is for us to leave our sins now to mourn for them now, and now to Repente, then hereafter alas when it shall be too late. Better now a great deal to take some pain, to strayne our selves to leave our sins, and to make our heart smarte for them, then to be condemned forever, and to cry in the bottom of Hell, we have wearied our selves in the way of wickedness and Destruction, and we have gone through dangerous ways: But we have not known the way of the Lord. What hath pride profited us? Or what profit hath the Pomp of riches brought us? All these things are possed away like a shadow, and as a Paste that passeth by. We have set our selves against the children of God, we had them in derision, and in a parable of reproach: We fools thought their life madness, and their ende without honor: but loe they are counted emongst the children of God, and their portion is emonge the Saints. Therefore let us know the time of our calling, and let us not be worse thē the fowls of the air, the Stork knoweth her appointed time: the Turtle, the Crane, and the Swallowe observe the time of their coming. The Husbandman taketh his times. The Mariner watcheth his tide. Therefore let us also take the time, & turn unto the Lord whilst it is said today, which grace God grant us.

Now let us return unto the fourth pointe, concerning the causes which may move us unto Repentance. Herein I have observed nine especial things. First, the great mercy of God, leadeth us unto Repentaunce. As Rom. 2. The bountifulness of God leadeth us unto Repentance, saith the Apostle. God doth continually follow us with his mercies and benefits, both concerning our souls & bodies, we have no good thing which we have not received at his hands, we hold all that we have of him, and to him we are beholding for all. Great is his mercy toward our bodies, but much greater towards our souls, and every mercy and benefit, either toward soul or body, calleth us to repenaunce. He giveth us meat, drink, and clothing, these call us to repentance: He keepeth us at his own costs and charges here below, this calleth us to Repentance: the Sun, the Moon, and the Stars, calleth us to Repentance. The birds of the air, the fishes of the Sea, & the fruits of the yearth cry out upon us, both loud, and shrill: Repent, repent. All creatures move us to Repentaunce. Our creation calleth, our redemption crieth, our sanctification knocketh, and our Election moveth to Repentaunce. What could God do more for his vineyard, y ^• he hath not done? Therefore let us repent.

Secondly, the judgments of God move us unto repentance, for all y ^e thunderbolts, plagues, and punishments which God hath thrown down upon obstinate sinners, from the beginning of y ^e world, are so many warning pieces unto us, to awake us out of the dead sleep of sin, & to prick us to Repentaunce. As in the 1. Cor. 10. When the Apostle hath cited diverse great judgments of God against the old Israelites for diverse sins, he concludeth: now all these things came unto them for examples, and were writ̄ to admonish us, upon whom the ends of the world are come. So that all the Iudgementes we read of in the Scriptures, are so many admonitions, and as it were carteropes to draw us to Repentaunce. All the judgments we have read of, heard of, do see and hear of every day, knock & with main strokes beat down right upon our consciences to repentance. The ugly monsters, strange byrthes, fiery constellations, unknown Cometes, sudden deaths, marvelous droughtes, unwonted snowes, horrible inundations, foreign wonders, strange apparitions, threatening of heaven above, w ^e streaming and shooting fire, trembling of the earth under our feet, and our houses over our heads, as of late days. What are all these but as it were great Cranes with beams, and Cable Ropes, to draw us up to the Lord by Repentance.

Thirdly, the word of God haleth us to repentance. For as God in old time sent his Prophets both early and late, to call the rebellious Jews to Repentaunce: so he sendeth abroad his preachers, and messengers in those days, to sound up the trump of his word, & to ring the sweet bel of Aaron emongst thē to awake thē to repentance, but alas how lightly are they regarded? Who heareth their voice? But surely this is the last remedy y ^t God hath appointed, & if this will not move us to repentance, if this will not cure us, then are we altogether incurable.

Fourthly, the infinite number of sins we have committed, ought to be so many spurs in our sides to prick us to repentance. It is sufficient saith Saint Peter, that we have spent the time past of our life after the lusts of the Gentiles, walking in wantonness, lustres, drunkenness, gluttony, drinkinges, and abominable Idolatries. Therefore it is time now to repent. Oh that men would look back to themselves, and consider themselves as they were forty, thirty, twenty, or ten years ago. Oh that they would call to mind their open & secret sins, & me thinketh it should make their heart bleed within their belly to think upon them. Oh y ^t they would consider how much time they have misspent, & how many good things they have neglected, and altogether omitted.

Fifthly, the shortness of our life calleth earnestly upon us to repent. The time of our life is sixty years, & ten, & if they be of strength eighty years, yet the strength is but labor and sorrow, so it is cut off quickly, and we fly away saith the Prophet David, we have spent our years as a thought, Therefore he addeth. Teach us to number our days, that we may apply our hearts unto wisdom. Our life for the shortness and inconstancy of it in the scripture is compared to grass, to a vapor to smoke, and to a Weavers shuttle which glideth away swiftly. Even so the days of man pass away no man knoweth how. Man is of short continuance saith Job, & full of trouble. Experience teacheth, that today a man tomorrow none. Hence away we must all, here is no abiding place for us, how soon we know not. Therefore let us repent.

Sixthly, the small number of those which shall be saved: ought to thrust us forward to repentance. Strive to enter in at the narrow gate, for many I say unto you, will seek to enter in, and shall not be able saith Christ Luke. 13. 24. And in another place he saith, the gate is straight, and the way narrow that leadeth unto life, and few there be that find it. If men would consider of this, it would make them look better about them, and try with them selves, whether they be of that small number or no.

Seventhly, Death threateneth us, who is very terrible to the flesh, and the remembrance of it very bitter to a man that is soused, and soked in the pleasures of this world. It flattereth no man, it regardeth not persons, it weigheth not friendship, it careth not for rewards, it is very grim, ugly, and cruel, and killeth down right where it hitteth. Therefore let us repent.

Eighthly, the day of judgment and seconde appearing of the Son of man ought to quicken us. The day of the Lord will come as a Thief in the night, in the which the heavens shall pass away with a noise, and the Elements shall melt with heat, and the earth with the works that are therein shall be burnt up, seeing therefore that all these things must be dissolve • what manner of persons ought ye to be in holy conversation and Godlines saith S. Pet. 2. 3. The Lord Jesus shall show himself from heaven, with his mighty angelles in flaming fire, rendering vengeance unto them that know not God, and obey not unto the Gospel of our Lord Jesus Christ, saith the Apostle. 2. Thes. 1. I saw saith Saint John. Apoc. 20. A great white Throne, and one that sat on it, from whose face fled away both the earth and the heaven, and their place was no more found. And I saw the dead both great and small stand before GOD: and the books were opened, and another book was opened, which is the book of life, and the dead were judged of those things, which were written in the books according to their works. And the Sea gave up her dead, which were in her, and death and hell delivered up the dead, which were in them, and they were judged every man according to his works. In these places we see both the sodainnesse, the fearfulness, and glory of Christ's coming. For he shall not come poorly, and contemptuously as in his first visitation, but he shall come very princely, royally, and triumphantly, to the great terror of all his enemies, when a consuming fire shall go before him, and ten thousand thousands of Angels wait upon him: at what time the Kings of the earth, & the great men, and the rich men, and the chief Captains, and the mighty men, and every bondman, and every freeman shall hyde themselves in dens, and amongst the rocks of the mountains and say to the rocks and mountains fall on us, & hide us from the presence of him that sitteth on the throne, and from the wrath of the Lamb, for the great day of his wrath is come, and who can stand? Apoc. 6. Therefore let us repent.

The last thing is Hell torments then the which nothing is more intolerable. Therefore saith Christ, Mark. 9. If thine hand cause thee to offend, cut it off: It is better for thee to enter into life maimed, then having two hands to go into Hell, into the fire that never shall be quenched, where the worm dieth not, and the fire never goeth out. The Scripture speaketh very terribly to our senses, concerning the estate of the damned persons calling it hell fire, damnation, the lake that burneth with fire & brimstone forever. In 30. cha. of the prophesy of Isaiah, it is called Tropheth, and it is even prepared of old, it is even prepared for y ^e king: he hath made deep & large, y ^e burning thereof is fire and much wood: the breath of the Lord like a River of Brimstone doeth kindle it: these speeches are terrible to our senses, & may marvelously amaze us. But if I had the tongue of an hundred men nay of an hundred Angels, yet were I not able to utter them, as some shall one day feel them, much less were you able to conceive thē. If all the tortures and cruel torments that can be devised by the wit of man, were executed upon someone, yet were it nothing to this. We poor wretches think there is no pain to a Collike, or a cruel Ague. But if all Collikes, Agues, and all other strange diseases could possibly light upon one man, yet were it but a fleabiting to that which is to come. The pain is endless, easeless, and remediless. The days of their hellish torments shall never wear • ut, nor their years come to an ende, the longer they continue, the less hope have they. When as many years are expired, as there be men in the world, & stars in the heavens, when as many thousand years are ended, as there be stones, and sands by the Sea shore, yet still there be ten hundred thousand times so many moe to come: Those that will not now be moved in hearing, shall then be crushed to pieces in feeling. Al dronkards, swearers, whoremongers, userers, extortioners, liars, mockers, contemners, secure persons, jolly fellows, roisting ruffians, lusty bloudes, the brave laddes of this world, and all other unbelievers shall one day be apprehended, and arraigned before the bar of God's tribunal seat, where the Majesty of GOD shall stand above them, with a naked sword of vengeance, and a scepter of Justice. The Devil that old Satanas shall stand on the one side to accuse them, and their own conscience on the other side to condemn thē, and the gasping gulf of Hell underneath them, ready to swallow them up for evermore, Then shall the dreadful sentence of eternal woe, and damnation proceed against them▪ Go, ye cursed into hell fire, &c. There they shall drink as a just recompense for their iniquity, the bitter cup of God's eternal wrath and indignation, in the kingdom of darkness, and in the fearful presence of Satan, & all the cursed enemies of God's grace, where the doleful Droome of God's anger shall ever sound through their ears, where shall be weeping & gnashing of teeth, where shall be confusion, woe, and endless lamentation. Their gripes shall be so great, their groans so deep, and their garboiles so intolerable, that they shall grinne like a Dog in their infernal conu • lsions, and with howling, and yelling cry out, woe, & alas that ever I was borne: Oh that I had never been borne, or that my mother had borne me a Tode. For then should my condition have been better then it is. Cursed was the time I was begot in. The hour I was conceived in, and the day that I sucked my mothers paps. Cursed I was always, cursed I am, & cursed I shall be for evermore. Woe, woe, howe great is my tormente, whose heart doeth not melte, whose ears do not glowe, whose hairs do not stānd upon his head, to hear these things. Therefore deer brethren let us repent. If the mercy of God cannot allure us; let his Judgments scar us. If his Iudgementes cannot scar us, let his word move us: If his word cannot move us, let our sins amaze us: If our sins cannot amaze us, let the shortness of our life damp us: if the shortness of our life cannot da ••• e us, let the small number of those that shall be saved affray us: if that cannot affray us, let death terrify us: if death cannot terrify us, let the day of Judgment shake us: if that cannot shake us, yet let Hell torments shudder us, & rente us in years. For verily verily my brethrē, if none of all those cā prevail, if we will not for all this repent, but be obstinate, then we shall all peri •• e and be damned, according to Christ's words. Now let us proceed to speak of those things, which let and • inder us from Repentaunce, which indeed although they be in number infinite, yet at this time I will lay forth seven especial lets; and hindrances unto Repentance.

The first is unbelief, that is, when men will not believe those things thant are spoken and proved unto them, out of the word of God. This is it y ^t vomiteth up all good things, and poisoneth the very entrails of a man, & keepeth all good graces from us. As appeareth. Math. 13. 58. He did not many great works there for their vnbeleefes sake. And the 4. to the Hebrews, it is said, Unto us was the Gospel preached, as also unto them, but the word that they heard profited not them, because it was not mixed with faith in those that heard it. So that here we may see, although we hear never so much, yet if we bring not faith with us, we shall never profit unto Repentaunce. For unbelief taketh up our hearts for Satan, and refuseth all the wholesome doctrine of salvation, and doth so harden them in the ways of sin: that in the ende they become paste feeling, and cannot be touched one whit, either with the judgments or mercies of God: But count the one as blasts of wynd: and make the other a covert for their filthiness. You shall note some men, who when they have heard their sins straightlie ripped up by the word of God, and their just damnatiō proved by the same, without speedy, & earnest repentance, will break out into these words of unbelief. If it be as the saith God help us, I hope it is not so, I trust I shall do well enough for all this, as longe as I have a good faith in God, and do in body no harm, shall I leave my pleasures, and my profits for their sayings? What, do they think none shall be saved, but such as read the Scriptures, and hear Sermons? God forbid but those which do not go to hear sermons, should be saved as well as they. Why may not one serve God as well at home in his house, having good Books and good Prayers, as by coming to the Church to hear sermons, and service? Alas these men stand too much in their own light, and betray what folly and ignoranc • is in thē. For they do think to be saved by any other means thē God hath appointed. Or when God hath avouched any thing in his word, will they accept against it, & so make God a liar? When God hath once set down a thing, and proved it to their faces will they yet reply? When God hath told us that the preaching of the word, is the ordinary means of our salvation, shall we hope to be saved although we contemn it, and never or very seldom hear it? Is not this plain infidelity & unbelief, that when God saith one thing, we will say another: when God saith, yea, we will say no I hope not so. Yes surely, that is it, that stoppeth the way unto God's graces, and barreth us out from repentance.

The seconde let is the presumption of God's mercy, for if men be sharply reproved for their sins, and exhorted unto repentance, by & by they take covert, saying. God is merciful, God is merciful, as though God were made all of mercy, and that there were no justice in him at all: and thus the wicked make God's mercy an occasion to sin, which thing the Prophet Nahum in the first of his Prophesy doeth sharply reprove. The Lord saith he, is slow to anger, but he is great in power, and will not surely clear the wicked. But because I have spoken afore of this presuming and misapplying of God's mercy, I will here pass it over, willing you to note it as one special let unto repentance.

The third hindrance is the example of the multitude, for that doth harden, & embolden men unto sin. As when many birds flicker and flock together, they fall upon the net without any fear, but one or two alone will be afraid. Even so the example of many, and many sin companions do embolden men to run through y ^e snares of Sathā without any mistrust. Therefore it is said in Exod. 23. Thou shalt not follow a multitude to do evil. This is the thing that hindereth a great number from God, for they never look up unto God, or to his word, but stare upon the common doings of most men, and examples of the world, thinking if they do as the most men do, as their forefathers have done before them, they are Cocksure and of an evē ground. And hereupon ariseth their devilish Proverb, do as the moste men do, and y ^e fewest will speak of you, but they have forgotten S. Paul's rule. Rom, 12. Fashion not yourselves like unto this world. These fellows that stand upon the multitude will reason thus: We see none of y ^e great ones of the world, none of the noble, none of the rich, none of the wise, and prudent receive this doctrine, but only a few shackrags & beggarly rascals, and therefore it is a token that it is nothing worth, and that it is doubtful, and not for us to 〈◊〉 withal. Lote what thoughts may creep in our head • es, and how slily Satan may trump in our way, & blindfold us, and lead us away in y ^e dark, by doting us with the example of y ^e multitude: Therefore let us take heed of those pitfalles, which Satan layeth in out way, & not be carried away with these thoughts and reasons. The wicked bear themselves in hand that they shall win the game, & that the goal goeth on their side, and there is nothing but crowing long before it be day, and great triumphing emongst them before any stroke be stricken, & that because we be but a handful of people, and they a great multitude, & that in a manner the whole world agreeth w ^e them to practice our death. Thus the devil doth cast a mist before their eyes, and closely lead them away from repentance. Therefore • eere brethrē, let us stand fast in the word of the Lord, and not be carried away, or bowed quite down with this raging stream of the multitude: but let us know it to be one special engine of Satan, whereby he driveth us from repentance.

The fourth let unto repentance is long custom of sin. For that taketh away all sense & feeling of sin, & making it as 〈◊〉 were another nature unto us: So that we may as well alter nature as shake it of, whē it is once thus soldered unto us through long custom. Therefore it is said Jer. 13. 23. Can the blake-More change his skin? or the Leopard his spots? thē may ye also do good that are accustomed to do evil. Here the Prophet affirmeth, that it is as hard to cure an old disease that is bred in the bone and to remedy a sin that hath been hatched, and brought up with us, as to wash a black-more white, or to change the spots of a Leopard, which cannot be without destroying of nature. And surely, try it who will, he shall find it as hard a matter to leave an old custom, whether it be of sw •• ring, of gaming, of lying, of whoring, of evil company, or of any other sin, as to wash an Ethiopian. Therefore it is written, Prov. 27. Though thou shouldest bray a fool in a mortar, emonge whea • e brayed with a pestell, yet will not his foolishness depart from him. So that as longe as we are in custom with sin, the door of repentance is barred up against be.

The fifth hindrance is long escaping of punishment for the wicked thereby are sta • •• ed in sin, and driven of from repentance, even as an old thief that hath stolen a long time, and escapeth both prison, and gallows, is animated more boldly to proceed in his wickedness, thinking he shall so always escape. So many filthy & loose livers go forward in their abominations without repentance, thinking that because God doth not incontinētly punish them, and show some manifest judgments & sign of his wrath upon them, therefore they shall be aquitted for altogether. Whereas contrariwise, if God should by and by strike th̄ down assone as they had sinned by thundering upon one, and lightning upon another, and raining fire, & brimstone upon the third it would make them afraid. Hereupon it is said in Pet. 2. 3. 4. This first understand that there shall come in the last days mockers, which will walk after their lusts, and say where is the promise of his coming? For since the fathers died all things continue alike from the beginning of the creation. But let these men well know, that when God hath delayed along time, & prolonged the term, of the wicked, at length he will show y ^t although • he waited for their repentance, yet he fo •• gate not their misdeeds, but registre • them before him, and packed them up 〈◊〉 a great heap, to increase the terror o • his wrath.

The sixth hindrance is the beholding 〈◊〉 other men's ends. For when some me • that have lived a wicked, & an vngratiou • life, and have been notorious sinners even to the worldward, so that every man cou • point at them: yet, if upon their death 〈◊〉 they can say a few good words, and cry God mercy, and say their prayers, and for give all the world, and so die quietly: It is marvelous to hear howe the foolish people of the world will exalt them, & iustifye them saying, he made a very good ende, as any man could make, and died as qui •• as a Lamb, & set all things in good or ••• before he died. Herevpon another w •• ked & monstrous verlet is encouraged 〈◊〉 sin. For thinketh he, such a man lived 〈◊〉 loosely as I, or any man else, and yet 〈◊〉 made a very good ende, and why may not I do so too? But alas these men's eye • are bleared. For to die quietly is no to 〈◊〉 〈◊〉 , to cry God mercy for fashion, is not to have God merciful, to say a few ••• yers with teeth outward, is not to die in the faith of Christ, for many may do all this, and yet die miserably.

The last let is hope of long life, for while men feed, and besette them selves in this hope, they wax drunken in sin, and defer the day of Repentance. As the riche man in the Luke. 12. dreaming of his long life cast off all thought of God, and of the other life, and of Christ's coming, and of Repentaunce, and all good things, and sayid within himself: Soul thou hast much goods laid up for many years, live at ease, eat, drink, and take thy pastime. Thus the bleareyed men of this world, choke up Repentance, & quite smother it, by doting themselves with hope of long life. Therefore my dear brethren, I beseech you by the mecies of God in the bowels of Jesus Christ, that none of all these common lets may stay you from speedy, and unfeigned Repentance. But that you may ouerstride them all, least unhappily you being found without Repentance, and taken tardie in your sins, should all perish, and be damned according to Christ's sentence. Wh ••• fore in conclusion, let us with godly E • chias be afraid of God's threateninges, sorrow aforehand, stand in awe of GOD examine our conscience, mourn for our sins, & lament inwardly, that when the wicked which have swimmed in pleasures here below, shall enter into their eternal pains, we may then, I say there, have everlasting peace, & rest, that when Jesus Christ shall appear from heaven with all his holy Angels, we may have crowns of glory, and victory clapped on our heads, and reign with our God, & our savior his son, and all his Saints and Angels, in the midst of all joy▪ in the heavens for evermore. To the which joy he bring us all, which hath so bearely bought us, Jesus Christ the righteous: to whom with the father & the holy Ghost, be all honor, glory, praise, power, empire, and dominion, now and for evermore. Amen.