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The Text. Luke. 13. 5. I tell you nay: but except you repent you shall likewise perish.
The Text. Lycia. 13. 5. I tell you nay: but except you Repent you shall likewise perish.
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THE occasion of these wordes of our Lorde and Sauiour Iesus Christe, was bicause there were certayne that shewed him of the Galileans, whose bloud Pilate had mingled with their owne Sacrifices:
THE occasion of these words of our Lord and Saviour Iesus Christ, was Because there were certain that showed him of the Galileans, whose blood Pilate had mingled with their own Sacrifices:
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That is, murthered them as they were sacrificing: and so their bloude was mingled with the bloud of the beastes whiche were sacrificed.
That is, murdered them as they were sacrificing: and so their blood was mingled with the blood of the beasts which were sacrificed.
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Those men therefore, though that these Galileans were greater sinners then all other Galileans, because they had suffered suche thinges. And that those xviii. also, vppon whome the Tower in Siloam fell and slue them, were sinners aboue all men, that dwelte in Hierusalem.
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 slew them, were Sinners above all men, that dwelt in Jerusalem.
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Wherein they did vtter a secret corruptiō naturally ingendred in all men, that is verie sharply to see into the sinnes of others, & seuerely to censure thē:
Wherein they did utter a secret corruption naturally engendered in all men, that is very sharply to see into the Sins of Others, & severely to censure them:
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but in the meane while to flatter themselues, & to bée blindfold in séeing their owne sinnes.
but in the mean while to flatter themselves, & to been blindfold in seeing their own Sins.
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For these men thought, because the like iudgmentes did not fall vpon them, therfore they were safe inough, they were not so great sinners but rather highly in the fauour of GOD.
For these men Thought, Because the like Judgments did not fallen upon them, Therefore they were safe enough, they were not so great Sinners but rather highly in the favour of GOD.
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According as many doe falsly suppose, that those are alwayes the worst sort of people whome God doeth moste strike,
According as many do falsely suppose, that those Are always the worst sort of people whom God doth most strike,
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and presse with his punishing hande, hauinge forgotten that God doeth not kéepe an ordinarie rate here belowe, to punishe euery man as he is worst,
and press with his punishing hand, having forgotten that God doth not keep an ordinary rate Here below, to Punish every man as he is worst,
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or to fauour and cocker him as he is best, but onely taketh some examples as he thinketh good,
or to favour and cocker him as he is best, but only Takes Some Examples as he Thinketh good,
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for the instruction and aduertisement of all others, and to be as it were looking glasses, wherein euerie man may sée his owne face,
for the instruction and advertisement of all Others, and to be as it were looking glasses, wherein every man may see his own face,
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yea, and his owne cause handeled, & that God is a seuers reuenger of sin, that all men maie learne by the example of some, to tremble & beware,
yea, and his own cause handled, & that God is a severs revenger of since, that all men may Learn by the Exampl of Some, to tremble & beware,
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least peraduenture they bée worthily constrayned to kéepe their owne turnes, and to knowe what they haue deserued.
lest Peradventure they been worthily constrained to keep their own turns, and to know what they have deserved.
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These men whiche broughte these newes to our Sauiour Christ, had not taken foorth this lesson, wherevpon our Sauiour in iustlye occasioned to correcte their erroneous,
These men which brought these news to our Saviour christ, had not taken forth this Lesson, whereupon our Saviour in justly occasioned to correct their erroneous,
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and sinister Iudgement, and to teach them that they must not reioice at the iuste punishement of others,
and sinister Judgement, and to teach them that they must not rejoice At the just punishment of Others,
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but rather to bée instructed thereby to repentance. And further to signifie, that God doeth not alwayes most punishe the moste notorious offenders,
but rather to been instructed thereby to Repentance. And further to signify, that God doth not always most Punish the most notorious offenders,
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as Murtherers, Théeues, Robbers, Whoremaisters, Blasphemers, Quarrellers, Scoffers, and suche like, but reserueth them vnto the iudgement of the greate daie,
as Murderers, Thieves, Robbers, Whoremasters, Blasphemers, Quarrellers, Scoffers, and such like, but reserveth them unto the judgement of the great day,
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and as it wéere fatteth them against the daie of slaughter:
and as it were fatteth them against the day of slaughter:
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and therefore he answereth them negatiuely, and sayeth nay, or not so, but excepte you repente, you shal all likewise perish:
and Therefore he Answers them negatively, and Saith nay, or not so, but except you Repent, you shall all likewise perish:
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as if he should say, are you of this opinion indéede, that onelie monstruous Sinners are punished in this worlde, & others let alone:
as if he should say, Are you of this opinion indeed, that only monstruous Sinners Are punished in this world, & Others let alone:
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or that the Galileans, and these eightéene vppon whome the Tower in Siloā fel, were greater sinners then all others? Or doe you thinke because the same Iudgementes haue not light vpon you,
or that the Galileans, and these eightéene upon whom the Tower in Siloā fell, were greater Sinners then all Others? Or do you think Because the same Judgments have not Light upon you,
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therefore you shal steale away in the darke, & escape the Iudgement of God? No, no, you are deceyued.
Therefore you shall steal away in the dark, & escape the Judgement of God? No, no, you Are deceived.
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For I saie vnto you, that, except you mourne and lament for your sinnes, and fall to some agreement with God in time (you I say,
For I say unto you, that, except you mourn and lament for your Sins, and fallen to Some agreement with God in time (you I say,
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euen you whiche are so readie to condemne others, and iustifie your selues) shall not onely perish with the like iudgementes in this presente worlde,
even you which Are so ready to condemn Others, and justify your selves) shall not only perish with the like Judgments in this present world,
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but be euerlastingly condemned in the world to come.
but be everlastingly condemned in the world to come.
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So that our Sauiour in so saying, doeth thunder downe a moste dreadfull sentence vpon all our heades:
So that our Saviour in so saying, doth thunder down a most dreadful sentence upon all our Heads:
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for he concludeth and setteth it downe, that all men liuing vpō the face of the earth,
for he Concludeth and sets it down, that all men living upon the face of the earth,
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whether they bee highe or lowe, rich or poore, young or olde, noble or vnnoble, learned or vnlearned, simple or polyticke, of what estate, degree,
whither they be high or low, rich or poor, young or old, noble or unnoble, learned or unlearned, simple or polyticke, of what estate, degree,
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and condition soeuer they bee liuing, and dying without repentaunce, shall perish: and bee damned in hell fire for euer:
and condition soever they be living, and dying without Repentance, shall perish: and be damned in hell fire for ever:
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The Scriptures are full of suche Thunderboltes: Iohn. 3. 18. Hee that beleeueth not is damned alreadie.
The Scriptures Are full of such Thunderbolts: John. 3. 18. He that Believeth not is damned already.
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And 2. Cor. 13. verse. 5. Prooue your selues whether you are in the Fayth, examine your selues.
And 2. Cor. 13. verse. 5. Prove your selves whither you Are in the Faith, examine your selves.
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Knowe yee not your owne selues that Iesus Christ is in you, except yee bee reprobates? Where the Apostle flatlie setteth downe, that all those whiche haue not Christ dwelling in their harts by faith which is the houshold sister of repentance, are no better then reprobates, castawayes, and condemned persons.
Know ye not your own selves that Iesus christ is in you, except ye bee Reprobates? Where the Apostle flatly sets down, that all those which have not christ Dwelling in their hearts by faith which is the household sister of Repentance, Are no better then Reprobates, castaways, and condemned Persons.
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But because the most people in those dayes are groslye deceiued in repentaunce, both concerning what it is, what it meaneth, what it woorketh, what bee the qualities,
But Because the most people in those days Are grossly deceived in Repentance, both Concerning what it is, what it means, what it worketh, what be the qualities,
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& conditions of it, which be the causes, and which be the lets and hinderances, and also why, when, and wherefore we should repent.
& conditions of it, which be the Causes, and which be the lets and hindrances, and also why, when, and Wherefore we should Repent.
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Therfore I haue in presēt infent to teach first what is repentaunce. Secondly, which bee his qualities and effectes. Thirdly, when wee should repense. Fourthly, wherefore wee 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.
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And last of all what letteth vs from Repentaunce:
And last of all what lets us from Repentance:
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whiche order, and methode of teaching although some maye mislike (as indeede with me it is not ordinary,) yet considering the matter I haue in hand, I thinke it not inconuenient. But the matter.
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.
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Repentance is an inward sorrowing, and continuall mourninge of the heart and conscience for sinne ioyned with fayth and both inwarde, and outwarde amendement:
Repentance is an inward sorrowing, and continual mourning of the heart and conscience for sin joined with faith and both inward, and outward amendment:
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Inward I say in chaunging the thoughtes and affections of the hearte: and outwarde in chaunging the woordes, and woorkes from euill to good.
Inward I say in changing the thoughts and affections of the heart: and outward in changing the words, and works from evil to good.
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This repentaunce no doubte was in Dauid, who whē he was couertly reproued by the prophet Nathan,
This Repentance no doubt was in David, who when he was covertly reproved by the Prophet Nathan,
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and his sinnes laid before his eyes, did not stubbornly defende them, and so iustle against God:
and his Sins laid before his eyes, did not stubbornly defend them, and so justle against God:
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nor yet secretlie excuse them, and daube them ouer, but cryed out in the bitternesse of his hearte:
nor yet secretly excuse them, and daub them over, but cried out in the bitterness of his heart:
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I haue sinned, and thervpon made the 51. Psalm. A Psalme indéed full of dolour and heauines:
I have sinned, and thereupon made the 51. Psalm. A Psalm indeed full of dolour and heaviness:
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Wherein the Prophet bewayleth his falles, lamenteth his sinnes, and praieth euen for a newe hearte,
Wherein the Prophet bewaileth his falls, lamenteth his Sins, and Prayeth even for a new heart,
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and a newe spirite, newe thoughtes, newe affections, newe purposes of amendment of life.
and a new Spirit, new thoughts, new affections, new Purposes of amendment of life.
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So that in Dauid wée maie sée an inward sorrowing, a lasting griefe (as the booke of Psalmes doeth euerie where declare, whiche layeth him out as it were in an Anotamie) yea,
So that in David we may see an inward sorrowing, a lasting grief (as the book of Psalms doth every where declare, which Layeth him out as it were in an Anotamie) yea,
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and greate reformation, both in inwarde, & outward sinnes. Héere therefore beholde what is Repentaunce.
and great Reformation, both in inward, & outward Sins. Here Therefore behold what is Repentance.
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Likewise S. Peter through infirmity hauing denied his Lord and Mayster Christ, and béeing punched of his owne conscience,
Likewise S. Peter through infirmity having denied his Lord and Master christ, and being punched of his own conscience,
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& wakened with the alaram of a poore Cockes crowing, wente out of the Courte of Pilate with a heauie heart wéeping bitterlie,
& wakened with the Alarm of a poor Cocks crowing, went out of the Court of Pilate with a heavy heart weeping bitterly,
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& euer after stoutlie professing Christe euen vnto the death. Sée then what is Repentaunce.
& ever After stoutly professing Christ even unto the death. See then what is Repentance.
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The Prophetes in the olde Testament exhortinge ye rebellious Iewes vnto Repentance, vse commonly an Hebrew verbe which signifieth turne ye,
The prophets in the old Testament exhorting you rebellious Iewes unto Repentance, use commonly an Hebrew verb which signifies turn you,
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or returne yee & come backe again, by the which Metaphore is meant, that like as a man that is strayed farre out of his way, must turne quite backe againe the contrary way:
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:
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So those yt haue strayed from the wayes of Godlinesse, to the way of sinne, must come backe againe,
So those that have strayed from the ways of Godliness, to the Way of sin, must come back again,
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as fast as euer they went forwarde, & altogether change the course of their life:
as fast as ever they went forward, & altogether change the course of their life:
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so that Repentaunce is an earnest turninge vnto God with all our hearte, soule, and minde.
so that Repentance is an earnest turning unto God with all our heart, soul, and mind.
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Saint Iohn Baptist, and the Apostles in the Newe Testament exhorting vnto Repentaunce, vse a Gréeke woorde which signifieth a chaunging of the minde afterwarde,
Saint John Baptist, and the Apostles in the New Testament exhorting unto Repentance, use a Greek word which signifies a changing of the mind afterward,
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or afterwitte, so that those whiche through their follie & want of former wit, haue slipped into the déepe pit,
or afterwitte, so that those which through their folly & want of former wit, have slipped into the deep pit,
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and daungerous gulfe of sinne, when they come to themselues, & haue recouered their wits, will bée wise afterward,
and dangerous gulf of sin, when they come to themselves, & have recovered their wits, will been wise afterwards,
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& take héede they neuer come there againe according to the Proneth: The burnt childe will take heed of the Fire.
& take heed they never come there again according to the Proneth: The burned child will take heed of the Fire.
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By this time I hope you see what is repentaunce.
By this time I hope you see what is Repentance.
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It is not euery sorrowe, but sorrowe for sinne, not for some sinne, but for all sinne, not for an houre,
It is not every sorrow, but sorrow for sin, not for Some sin, but for all sin, not for an hour,
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but for euer, not for a day, but continually, not for a week, but as longe as we liue.
but for ever, not for a day, but continually, not for a Week, but as long as we live.
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Some thinke euerie sorrow is repentance: but so should worldlinges repent. Some thinke euery litle pante for sinne is repentaunce: so should Pharaoh repente.
some think every sorrow is Repentance: but so should worldlings Repent. some think every little pante for sin is Repentance: so should Pharaoh Repent.
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Some thinke all weeping and lamenting for sinne is repentaunce: so should Esau, Iudas & Caine, repent.
some think all weeping and lamenting for sin is Repentance: so should Esau, Iudas & Cain, Repent.
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Some thinke euery litle humbling of our selues is repentaunce: but so should Achab repent. Some think yt good woords, and good purposes is Repentaunce:
some think every little humbling of our selves is Repentance: but so should Ahab Repent. some think that good words, and good Purposes is Repentance:
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but so shoulde euerie sicke man repent. Some thinke ye reformation of words and deeds, is Repentaunce:
but so should every sick man Repent. some think you Reformation of words and Deeds, is Repentance:
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but so shoulde ciuill men repent. Some thinke that crye God mercie is repentaunce: and so shoulde euerie foole repent.
but so should civil men Repent. some think that cry God mercy is Repentance: and so should every fool Repent.
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You see therfore hows many are deceiued in repentaunce:
You see Therefore hows many Are deceived in Repentance:
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but if you will see what it is indeede, looke backe to yt which hath beene said afore.
but if you will see what it is indeed, look back to that which hath been said afore.
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For hee that will repent in good earnest, must not hang down his head like a Bulrushe for a daye onely,
For he that will Repent in good earnest, must not hang down his head like a Bulrush for a day only,
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and so haue doone, nor crie from the teeth outwarde, Lord haue mercie on me, and so away:
and so have done, nor cry from the teeth outward, Lord have mercy on me, and so away:
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but he must make a back reckoning with diligente consideration of his former life. As did the Prophet Dauid.
but he must make a back reckoning with diligent consideration of his former life. As did the Prophet David.
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Psal. 119. ver. 59. I haue considered my wayes and turned my feete vnto thy testimonyes. Psalm 119. ver. 59. I have considered my ways and turned my feet unto thy testimonies.
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So must euerie one that meaneth to repēt sinke aside into some corner or out place, that there hee may haue roome enough to beate his owne conscience,
So must every one that means to Repent sink aside into Some corner or out place, that there he may have room enough to beat his own conscience,
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& to make his heart smart for his sinnes, by aggrauation thereof, & weighing all the circumstances,
& to make his heart smart for his Sins, by aggravation thereof, & weighing all the Circumstances,
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as in the 9. of Daniel: The Church of God confesseth her sinne, not lightlye but with woonderfull great exaggeration,
as in the 9. of daniel: The Church of God Confesses her sin, not lightly but with wondered great exaggeration,
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and heaping of one thinge to another. and heaping of one thing to Another.
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So that it is not enough to say I haue sinned, but to say I haue most traitrously sinned, I haue most obstinatly, carelesly,
So that it is not enough to say I have sinned, but to say I have most traitorously sinned, I have most obstinately, carelessly,
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and rebelliously sinned, I haue mōstrously offended in such a place, in such a houre, in such companie, in such a day.
and rebelliously sinned, I have monstrously offended in such a place, in such a hour, in such company, in such a day.
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In suche a corner in the darke I committed adulterie closly, when I thought none had seene mee:
In such a corner in the dark I committed adultery closely, when I Thought none had seen me:
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In suche a Chamber I defiled my neighbours wife? mine owne conscience doeth accuse me of it.
In such a Chamber I defiled my neighbours wife? mine own conscience doth accuse me of it.
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In suche and such companie I haue bene dronke, I haue spoken and railed against Gods worde, I haue mocked the preachers, I haue spared no othes,
In such and such company I have be drunk, I have spoken and railed against God's word, I have mocked the Preachers, I have spared no Oaths,
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nor filthy spéech, and now O Lorde, Lorde, what an vgley monster, and wretched villaine am I.
nor filthy speech, and now Oh Lord, Lord, what an vgley monster, and wretched villain am I.
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Here I stand before thy presence all naked, blinde, wounded, poore, wretched, and miserable, hauing deserued a thousand damnations,
Here I stand before thy presence all naked, blind, wounded, poor, wretched, and miserable, having deserved a thousand damnations,
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if thou shouldest enter into iudgement, and trie the lawe with me. Therefore I beséeche thée shewe pitie, and compassion vpon me.
if thou Shouldst enter into judgement, and try the law with me. Therefore I beseech thee show pity, and compassion upon me.
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Ancient my woundes with the oyle of mercy:
Ancient my wounds with the oil of mercy:
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restore mee my sight, cloath my nakednes, enrich me that am poore, strengthen me that am weake: helpe mee that am fallen: oh bid me not farewell.
restore me my sighed, cloth my nakedness, enrich me that am poor, strengthen me that am weak: help me that am fallen: o bid me not farewell.
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The infant ouercōmeth his mother with crying, the child his father with wéeping, & the seruant his master by entreaty,
The infant Overcometh his mother with crying, the child his father with weeping, & the servant his master by entreaty,
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& wilt not yu be intreated O Lord? Thus I say if euerie man would speak in his conscience to God,
& wilt not thou be entreated Oh Lord? Thus I say if every man would speak in his conscience to God,
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& thus narrowly or more narrowly, examine himself, vndoubtedly he were in the way of repentaunce.
& thus narrowly or more narrowly, examine himself, undoubtedly he were in the Way of Repentance.
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But alas it is a worlde to sée how the blinde Bussards, and crooked cancrewormes of this worlde, go awrye from this rule, deceiuing themselues with the bare title and naked name of repentance.
But alas it is a world to see how the blind Bussards, and crooked cancrewormes of this world, go awry from this Rule, deceiving themselves with the bore title and naked name of Repentance.
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Many in déede can talke of it: but few walke it it. Many speake of it: but fewe féele it. Many describe it: but fewe know it.
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.
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It is hidde and locked vp from the worlde, and reuealed onely to Gods children. Many think they haue caught it, when they haue but the shadow of 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.
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It is so high that few can reache it. It is so déepe that few can come to the bottome of it.
It is so high that few can reach it. It is so deep that few can come to the bottom of it.
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It is so narrow that fewe can pearce into it. So wide that few can comprehend it.
It is so narrow that few can pierce into it. So wide that few can comprehend it.
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So slippery that fewe can holde it. So scerete that few can finde it.
So slippery that few can hold it. So scerete that few can find it.
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Therefore my deare brethren, I beséech you let vs pray vnto our God, that hee woulde reueale vnto vs this mystery which is hid from the world, that we may truly sée it,
Therefore my deer brothers, 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,
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and know it, find it, & féele it to our endles comfort, through Christ Iesus: which grace he graunt vs.
and know it, find it, & feel it to our endless Comfort, through christ Iesus: which grace he grant us
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But now to the seconde point concerning the qualities, and fruites of repentance. One speciall qualitie of repentance is alwayes to bringe with it remission sinnes:
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:
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for where true repentance 〈 ◊ 〉 before, there remission of sinnes muste ••cessarily followe after, not that repentance deserueth remission of sinne:
for where true Repentance 〈 ◊ 〉 before, there remission of Sins must ••cessarily follow After, not that Repentance deserves remission of sin:
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but because where God worket• repentance, there hee pardoneth sin because of his promisse.
but Because where God worket• Repentance, there he Pardoneth since Because of his promise.
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At in Ezech. 1827. When the wicked turneth awaye from his wickednesse that hee hath committed,
At in Ezekiel 1827. When the wicked turns away from his wickedness that he hath committed,
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and doeth that which is lawfull and righte, he shall saue his soule aliue. and doth that which is lawful and right, he shall save his soul alive.
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And againe, Esay. 55. 7. Let the wicked forsake his wayes, and the vnrighteous his owne imaginations,
And again, Isaiah. 55. 7. Let the wicked forsake his ways, and the unrighteous his own Imaginations,
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and returne vnto the Lorde, and hee will haue mercy vppon him. So here we see to whom forgiuenesse of sinnes, and the mercies of God belongeth: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:
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Namely to the penitent sinners, to those that leaue sinne, and imbrace Godlines: to those that forsake his owne waies, and imaginations, & turne vnto the Lord.
Namely to the penitent Sinners, to those that leave sin, and embrace Godliness: to those that forsake his own ways, and Imaginations, & turn unto the Lord.
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And as for such as walk on in their owne wayes, and follow ye delightes of sin without any sorrow,
And as for such as walk on in their own ways, and follow you delights of since without any sorrow,
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or purpose to leaue them, they haue nothing to doe with the mercie of God:
or purpose to leave them, they have nothing to do with the mercy of God:
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& though Iesus Christe had ••••red an hundred deathes (which could not bee) yet shal no vnpenitent sinner haue remission of his sinnes by his death,
& though Iesus Christ had ••••red an hundred deaths (which could not bee) yet shall no unpenitent sinner have remission of his Sins by his death,
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nor any other benefites of his Passion, for they belong onely to his Churche, and chosen people here vpon the earth.
nor any other benefits of his Passion, for they belong only to his Church, and chosen people Here upon the earth.
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He therefore that is not of the Church, he that is not grafted into Christ by fayth, he that is not a member of his mystical hody, can inioy nothing by Christes death.
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.
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If any man abide not in me, he is east foorth as a braunch, and withereth, If any man abide not in me, he is east forth as a branch, and withereth,
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and men gather them, and caste them into the fire, and they burne.
and men gather them, and cast them into the fire, and they burn.
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Iohn 15. 9. We reade in the 29. of Deuteronomie, Howe God barreth all stubburne sinners from his mercie,John 15. 9. We read in the 29. of Deuteronomy, How God barreth all stubborn Sinners from his mercy,
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and doeth most terrible shoote out against them.
and doth most terrible shoot out against them.
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Hee that heareth the wordes of this curse, and blesseth him selfe in his heart, saying, I shal haue peace although I walke according to the stubburnnes of our owne heart, thus adding dronkennesse to thirste:
He that hears the words of this curse, and Blesses 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 thirst:
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the Lord will not be mercifull vnto him, but then the wrath of the Lorde,
the Lord will not be merciful unto him, but then the wrath of the Lord,
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and his iealousie shall smoke against that manne, and euery curse that is written in this booke, shal light vppon him.
and his jealousy shall smoke against that man, and every curse that is written in this book, shall Light upon him.
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So that God saith playnely, hee hath no mercie for such as walke in the vayne delights of sinne,
So that God Says plainly, he hath no mercy for such as walk in the vain delights of sin,
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and in the stubbornes of their owne heart, adding drunkennesse to thirst, that is one horrible sin to another.
and in the stubborns of their own heart, adding Drunkenness to thirst, that is one horrible since to Another.
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Yet for all this it is a wonder to sée, how ye blind wormes of this earth deceiue thē selues.
Yet for all this it is a wonder to see, how you blind worms of this earth deceive them selves.
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For they thinke whatsoeuer they say, whatsoeuer they doe, be it good, be it euill,
For they think whatsoever they say, whatsoever they do, be it good, be it evil,
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whether they repēt, or not repent, yet they shalbe saued by christs death, as thogh they would make it a baud to their sinnes,
whither they Repent, or not Repent, yet they shall saved by Christ's death, as though they would make it a baud to their Sins,
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& so worke that villany against Christ.
& so work that villainy against christ.
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I hope to be saued by Christs death, aswell as the best of them all sayth some.
I hope to be saved by Christ death, aswell as the best of them all say Some.
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But where is thy repentaunce thou miserable wretche? Doest thou thinke that Gods mercy is common to all? and Christs death a baude for thy sinnes? No no,
But where is thy Repentance thou miserable wretch? Dost thou think that God's mercy is Common to all? and Christ death a bawd for thy Sins? No no,
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when it conuneth to the vpshotte, thou shalt stoppe shorte. For it will proue farre otherwise:
when it conuneth to the upshot, thou shalt stop short. For it will prove Far otherwise:
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for thou shalt finde Gods mercye turned into Iustice: and Christes death into Wormwood: because thou hatedst knowledge, and choosedst not the feare of the Lorde.
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.
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Thus you sée my deare brethren, that Repentaunce must néedes go before forgiuenesse of sinnes,
Thus you see my deer brothers, that Repentance must needs go before forgiveness of Sins,
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& where it leadeth not the way, there the gates of Gods mercie are shutte vp, and this is the first qualitie of repentance.
& where it leads not the Way, there the gates of God's mercy Are shut up, and this is the First quality of Repentance.
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It hath also another condition and that is, to alter and chaunge men from that they were before, not in the substance and proportion of the body:
It hath also Another condition and that is, to altar and change men from that they were before, not in the substance and proportion of the body:
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but in the qualities & conditions of the minde.
but in the qualities & conditions of the mind.
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For whosoeuer hath truely repented, you shall by and by sée a moste marueilous, and wonderfull chaunge in him,
For whosoever hath truly repented, you shall by and by see a most marvelous, and wonderful change in him,
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so that he will not doe as he hath done, nor speake as he hath spokē,
so that he will not do as he hath done, nor speak as he hath spoken,
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nor companie as he hath companied, nor play the good fellowe (as they terme it) as he was wont to do,
nor company as he hath companied, nor play the good fellow (as they term it) as he was wont to do,
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nor runne to the same excesse of riot he was wont.
nor run to the same excess of riot he was wont.
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And this is it that amazeth the world, and causeth them to bristle and fome at the mouth like wild Bores,
And this is it that amazes the world, and Causes them to bristle and foam At the Mouth like wild Boars,
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and to speake euil of them that are turned vnto God.
and to speak evil of them that Are turned unto God.
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For the worlde loueth his owne, and cannot abide that GOD should plucke one feather frō his Wings,
For the world loves his own, and cannot abide that GOD should pluck one feather from his Wings,
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But repentaunce doth violently pull men out of the clawes of Sathan, and chaunge them from the conditions of the world,
But Repentance does violently pull men out of the claws of Sathan, and change them from the conditions of the world,
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for it maketh of proude, humble, of hurtefull, harmelesse, of cruell, méeke, of Wolues, Lambes, of Lions, Sheepe, of adulterers, Chaste liuers, of Drunkardes, sober men, of Swearers, reuerent speakers, of Haters, Louers, of Despisers, Imbracers, of Scoffers, Followers, of Earthly, Heauenly, of Deuils, Sainctes. All this worketh Repentance.
for it makes of proud, humble, of hurtful, harmless, of cruel, meek, of Wolves, Lambs, of Lions, Sheep, of Adulterers, Chaste livers, of Drunkards, Sobrium men, of Swearers, reverent Speakers, of Haters, Lovers, of Despisers, Embracers, of Scoffers, Followers, of Earthly, Heavenly, of Devils, Saints. All this works Repentance.
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Paul trauelled towards Damascus, a Woolfe, a Persecuter, a bloodsucker, an hater, a despiser: but ere he came there, he was quite chaunged, and cleane of an other mind.
Paul traveled towards Damascus, a Wolf, a Persecutor, a bloodsucker, an hater, a despiser: but ere he Come there, he was quite changed, and clean of an other mind.
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So mighty was he that met him by the way:
So mighty was he that met him by the Way:
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When Iesus Christ sent downe the holy Ghost vpon his Disciples, according to his promise, there were some scoffers at Hierusalem, which mocked and said, they are ful of new wine:
When Iesus 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:
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But the same men cryed out by and by after, men and brethren, what shal we doe to be saued.
But the same men cried out by and by After, men and brothers, what shall we do to be saved.
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Here was a moste wonderfull and sodaine chaunge. See then the force of Repentaunce, when God striketh it into the heart of man,
Here was a most wonderful and sudden change. See then the force of Repentance, when God striketh it into the heart of man,
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and driueth the nayle to the head as they say.
and Driveth the nail to the head as they say.
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It effecteth that which all the wisedome and policie of man, is not able to bring to passe, no when they haue prolled he•her and thether,
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,
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and ••ide their heades together, and sought al the corners of their wits, yet can they not tell which way to turne their hande,
and ••ide their Heads together, and sought all the corners of their wits, yet can they not tell which Way to turn their hand,
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or where to begin to chaunge the hearte of a man, and to conuerte him to God.
or where to begin to change the heart of a man, and to convert him to God.
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Therefore Repentaunce is stronger then all the whole worlde, and woorketh that whiche all men with their naturall wittes, 〈 ◊ 〉 heades,
Therefore Repentance is Stronger then all the Whole world, and worketh that which all men with their natural wits, 〈 ◊ 〉 Heads,
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and deepe deuises can not compasse for the conuersion of a Sinner, is a woorke supernaturall.
and deep devises can not compass for the conversion of a Sinner, is a work supernatural.
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Here then we haue a glasse to beholde our selues in, whethereuer we haue Repented or no.
Here then we have a glass to behold our selves in, whethereuer we have Repented or no.
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For if wee find not this change and alteration in vs, we haue not repented, and so consequently remaine vnder Damnation.
For if we find not this change and alteration in us, we have not repented, and so consequently remain under Damnation.
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Therefore, let euerie man looke vnto himselfe, for marke how muche he is chaunged, and altred from his former euill wayes, so much hath he repented.
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.
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And he that is the same man he was three, foure, eight, nay thictie yeares agoe,
And he that is the same man he was three, foure, eight, nay thictie Years ago,
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surely, surely, hee hath not repented, and therefore abideth in damnation.
surely, surely, he hath not repented, and Therefore Abideth in damnation.
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I maruell then howe those menne, which neuer felt anie change, or alteration wrought in them,
I marvel then how those men, which never felt any change, or alteration wrought in them,
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nay, whose consciences tell them, that they are not chaunged, ne knowe what it meaneth, can have any hope of saluation:
nay, whose Consciences tell them, that they Are not changed, ne know what it means, can have any hope of salvation:
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Vnlesse peraduenture they beléeue not this doctrine, or think it to be false.
Unless Peradventure they believe not this Doctrine, or think it to be false.
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But I will sende ouer these men to suche as haue bene in the like case they nowe are,
But I will send over these men to such as have be in the like case they now Are,
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and yet thought they might doe well enough for all that, although both blinde in Iudgement, and corrupt in conuersation.
and yet Thought they might do well enough for all that, although both blind in Judgement, and corrupt in Conversation.
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I haue knowen and doe knowe men, which before their conuersion, and inward chaunge, were counted as honeste men,
I have known and do know men, which before their conversion, and inward change, were counted as honest men,
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as euer brake breade, and as substantiall men as any coulde bée, as true dealers, vpright liuers,
as ever brake bread, and as substantial men as any could been, as true dealers, upright livers,
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& good housekéepers as any of their neighboures, yea, and they had the same opinion of them selues too:
& good housekeepers as any of their neighbours, yea, and they had the same opinion of them selves too:
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And yet notwithstanding when they haue felte Repentaunce woorkinge this chaunge and alteration in them, through the power of the Spirite, at the preaching of the woord,
And yet notwithstanding when they have felt Repentance working this change and alteration in them, through the power of the Spirit, At the preaching of the word,
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and when they haue had new heartes giuen then to discerne better, and newe eyes to sée better,
and when they have had new hearts given then to discern better, and new eyes to see better,
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as men come out of a dampe, haue wondered and marueiled at the palpable and grosse darkenesse they were in before,
as men come out of a damp, have wondered and marveled At the palpable and gross darkness they were in before,
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and haue burst foorth into these woordes, that they woulde not bee in the same case they were afore, no not for al the worldes goodes,
and have burst forth into these words, that they would not be in the same case they were afore, no not for all the world's goods,
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for if they should haue died in that case, they were sure they shold haue béene damned:
for if they should have died in that case, they were sure they should have been damned:
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But I pray you what case were they in before, were they not good honest men,
But I pray you what case were they in before, were they not good honest men,
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& well accounted of, and honest liuers, and well taken wheresoeuer they came? Surely they were so taken in the world,
& well accounted of, and honest livers, and well taken wheresoever they Come? Surely they were so taken in the world,
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but nowe they thinke far otherwise of thēselues, their eyes being opened, and their Iudgementes enlightened,
but now they think Far otherwise of themselves, their eyes being opened, and their Judgments enlightened,
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for nowe they sée that they sawe not before, nowe they vnderstand yt God condemneth many, whome the worlde iustifieth.
for now they see that they saw not before, now they understand that God Condemneth many, whom the world Justifieth.
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Mée thinketh this example shoulde make ciuill and worldely men sée and suspecte themselues, and knowe their owne miserie before God.
Me Thinketh this Exampl should make civil and worldly men see and suspect themselves, and know their own misery before God.
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For these men were as good as they before their conuersion, and yet afterwarde confesse yt they were plunged in the Bottome of Hell,
For these men were as good as they before their conversion, and yet afterward confess that they were plunged in the Bottom of Hell,
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and drowned in the deapth of Damnation.
and drowned in the depth of Damnation.
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He that hath eares to heare, let him heare, and he that hath eyes to sée let him sée:
He that hath ears to hear, let him hear, and he that hath eyes to see let him see:
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For if menne wil still sooth them selues for all this, that they shalbe saued without féeling any chaunge, or worke of repentaunce:
For if men will still sooth them selves for all this, that they shall saved without feeling any change, or work of Repentance:
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It will cost them full deare in the ende, for Christ•s woordes will proue true, that whosoeuer repenteth not shal bée damned, that is, whosoeuer doeth not feele in him selfe what is Repentance,
It will cost them full deer in the end, for Christ•s words will prove true, that whosoever Repenteth not shall been damned, that is, whosoever doth not feel in him self what is Repentance,
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and find in him selfe the qualities thereof that he condemned.
and find in him self the qualities thereof that he condemned.
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For where Repentaunce is, there be the qualities of Repentaunce, and where the qualities be absent, there is no true repentaunce.
For where Repentance is, there be the qualities of Repentance, and where the qualities be absent, there is no true Repentance.
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So that where Chryst sayeth, Except ye repent yee shall all perish? It is all one,
So that where Christ Saith, Except you Repent ye shall all perish? It is all one,
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as if he had sayde, except ye knowe the truth of Repentaunce, excepte yee can proue vnto your consciences the forgiuenesse of your sinnes,
as if he had said, except you know the truth of Repentance, except ye can prove unto your Consciences the forgiveness of your Sins,
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excepte you feele a chaunge and alteration in the bottome of your heart, of all your former lewd waies and misdemeanour, you shall surely perish and be damned.
except you feel a change and alteration in the bottom of your heart, of all your former lewd ways and misdemeanour, you shall surely perish and be damned.
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But let vs yet a little further search out ye qualities of Repētaunce, the Apostle in the seuenth Chapiter of the second Epistle to the Corinthians setteth downe seuen natable qualities, and effects of Repentaunce.
But let us yet a little further search out you qualities of Repentance, the Apostle in the Seventh Chapter of the second Epistle to the Corinthians sets down seuen natable qualities, and effects of Repentance.
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The firste of them he nameth Care.
The First of them he names Care.
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For beholde saith he, this thing that you haue byn godlie sorie what Care it hath wrought in you, that is,
For behold Says he, this thing that you have been godly sorry what Care it hath wrought in you, that is,
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an earnest studie, and as it were a takinge thoughte to please God. For where true Repentance hath once wrought, there followeth great care afterward.
an earnest study, and as it were a taking Thought to please God. For where true Repentance hath once wrought, there follows great care afterwards.
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Care I say to liue in the obedience of God, Care to keepe a good conscience, Care to reforme our housholdes:
Care I say to live in the Obedience of God, Care to keep a good conscience, Care to reform our Households:
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Care to instruct Wyues, Children and Seruauntes in the knoweledge of GOD: Care to pray with them Morning and Euening:
Care to instruct Wives, Children and Servants in the knowledge of GOD: Care to pray with them Morning and Evening:
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and generallye Care to perfourme all dueties belonging vnto God, so that Repentaunce is not a carelesse, but a carefull thinge.
and generally Care to perform all duties belonging unto God, so that Repentance is not a careless, but a careful thing.
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Let not men thinke therefore, that although they welter in the carelesnesse of the fleshe,
Let not men think Therefore, that although they welter in the carelessness of the Flesh,
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and slepe in securitie all the dayes of their life, yet their repentance is good inough,
and sleep in security all the days of their life, yet their Repentance is good enough,
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yea and though they spend whole dayes, Hightes, Monethes and Yeares in vanities, Playes and pastimes, in Idlenesse, fonde, delight, pleasure,
yea and though they spend Whole days, Hights, Months and years in vanities, Plays and pastimes, in Idleness, fond, delight, pleasure,
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and voluptuousnesse, in negligence of all dueties, forgetfulnesse of God, and contempte of all good thinges:
and voluptuousness, in negligence of all duties, forgetfulness of God, and contempt of all good things:
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Yet for all this they repēt for their sinnes, and hope to be saued as well as any other.
Yet for all this they Repent for their Sins, and hope to be saved as well as any other.
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But alas how can these thinges stand together, to repent for sinne, & to delight in sinne, to hate sinne, and loue sinne.
But alas how can these things stand together, to Repent for sin, & to delight in sin, to hate sin, and love sin.
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to flie from sinne, and to follow after sinne. But these men I perceiue, would fayne make Saint Paule a lyar.
to fly from sin, and to follow After sin. But these men I perceive, would fain make Saint Paul a liar.
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For he sayeth, a m•• hath neuer repented, except he bée carefull afterwarde to please God.
For he Saith, a m•• hath never repented, except he been careful afterward to please God.
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They say they do repent, & haue repented: although they liue neuer so wretchedly, & carelesly.
They say they do Repent, & have repented: although they live never so wretchedly, & carelessly.
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But when all licencious and leud liuers, filthie whoremongers, beastly belligoddes, and carelesse caitiffes, come to the kingdom of God, and are saued:
But when all licentious and lewd livers, filthy whoremongers, beastly belligoddes, and careless caitiffs, come to the Kingdom of God, and Are saved:
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then shall these men also come with them to be saued by careles repentaunce.
then shall these men also come with them to be saved by careless Repentance.
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The next qualitie and effect of Repentaunce is named, clearing of our selues, that is, discharging of our selues,
The next quality and Effect of Repentance is nam, clearing of our selves, that is, discharging of our selves,
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when sinne doeth accuse vs, and laye thinges to our charge, for when sinne and Sathan doeth terrifie the conscience of ye poore penitent sinner, by and by he fléeth vnto God and asketh forgiuenesse throughe Iesus Christ,
when sin doth accuse us, and say things to our charge, for when sin and Sathan doth terrify the conscience of the poor penitent sinner, by and by he fleeth unto God and asks forgiveness through Iesus christ,
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and so cleareth himselfe, and maketh his Apologie against sinne, and Sathan, like as a man that is presented into the Court, vppon suspicion of whoredome,
and so cleareth himself, and makes his Apology against sin, and Sathan, like as a man that is presented into the Court, upon suspicion of whoredom,
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or any other notorious crime, muste cleare himselfe by witnesses, of that whiche is layde to his charge.
or any other notorious crime, must clear himself by Witnesses, of that which is laid to his charge.
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So the conscience that is cited by Sathan before the Iustice, and Iudgement of seate of God, cleareth it selfe by Repentaunce,
So the conscience that is cited by Sathan before the justice, and Judgement of seat of God, cleareth it self by Repentance,
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and asketh forgiuenesse through Iesus Christ.
and asks forgiveness through Iesus christ.
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So that héere wee may see a wonderfull fruite of a penitente conscience, it cannot abide the accusations of sinne:
So that Here we may see a wonderful fruit of a penitent conscience, it cannot abide the accusations of sin:
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It can not be quyet till it bée reconciled vnto God: & so haue peace within it selfe.
It can not be quiet till it been reconciled unto God: & so have peace within it self.
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For this is to bée noted in the godly man, that when hée hath committed any sinne,
For this is to been noted in the godly man, that when he hath committed any sin,
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and his conscience telleth him of it, by and by hée féeleth Leade within him,
and his conscience Telleth him of it, by and by he feeleth Lead within him,
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and is all heauie, and can not fléepe quietly, till hee haue got into some corner, where hée may mourne,
and is all heavy, and can not fléepe quietly, till he have god into Some corner, where he may mourn,
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and lament to the ful, and confesse, and lay open himselfe vnto God, and so cleare him selfe through Christ Iesus, his conscience bearing him witnes that his sinne is forgiuen.
and lament to the full, and confess, and lay open himself unto God, and so clear him self through christ Iesus, his conscience bearing him witness that his sin is forgiven.
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Whereas contrariwise the vngodly man, when his conscience accuseth him of sinne, he dispatcheth away all suche thoughtes,
Whereas contrariwise the ungodly man, when his conscience Accuseth him of sin, he dispatcheth away all such thoughts,
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and treadeth them vnder foote, and by and by calleth for a paire of Cardes,
and treadeth them under foot, and by and by calls for a pair of Cards,
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or Tables, and some merrie companion to driue away the time, and to put out all suche thoughtes out of his heade,
or Tables, and Some merry Companion to driven away the time, and to put out all such thoughts out of his head,
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and so indéede hee increaseth them more and more, and causeth them rankle inwardly. The thirde qualitie is called indign•••on, that is, a mortall and deadly hatred •gainst sinne,
and so indeed he increases them more and more, and Causes them rankle inwardly. The Third quality is called indign•••on, that is, a Mortal and deadly hatred •gainst sin,
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as when a man doeth shu•der and shake, and as it were grynde h•• teeth at the remembraunce of his sinnes for this is alwayes in the penitent person to loth and abhorre all sin from his heart both his owne sinnes,
as when a man doth 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 since from his heart both his own Sins,
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and the sinnes of •ther, and to hate it as the Diuel himselfe, which is the Author of it,
and the Sins of •ther, and to hate it as the devil himself, which is the Author of it,
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and to flie from it, as from the very cutthroate, and hang• man of his soule,
and to fly from it, as from the very cutthroat, and hang• man of his soul,
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and to know it to be the onely thing that blindeth, that hardeneth, that separateth from God,
and to know it to be the only thing that blinds, that Hardeneth, that separateth from God,
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and procureth all plagues, and diseases, both of bodye and soule against vs. Therefore he spitteth at it in defiance,
and procureth all plagues, and diseases, both of body and soul against us Therefore he spitteth At it in defiance,
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and disdaineth it, and stoppeth his nose at the stincke of it, wheresoeuer he smelleth it.
and disdains it, and stoppeth his nose At the stink of it, wheresoever he smelleth it.
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The fourth thing is feare, whiche is a certaine awe of God, when a man is afraide to displease him.
The fourth thing is Fear, which is a certain awe of God, when a man is afraid to displease him.
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For the penitente person feareth alwaye, and beeing priuie to his owne infirmity and weaknesse (whē God neuer so litle withdraweth his grace,
For the penitent person fears alway, and being privy to his own infirmity and weakness (when God never so little withdraweth his grace,
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and leaueth him alone) worketh his Saluation with feare and trembling.
and Leaveth him alone) works his Salvation with Fear and trembling.
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He will not presume vpon former grace to commit any sinne, nor flatter himself in the mercy of God,
He will not presume upon former grace to commit any sin, nor flatter himself in the mercy of God,
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and in the thinges that he hath alreadie tasted of God, to yeeld to some litle sinne, thinking he may doe that,
and in the things that he hath already tasted of God, to yield to Some little sin, thinking he may do that,
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and bee the child of God wel enough, because some of Gods children haue fallen into greater,
and be the child of God well enough, Because Some of God's children have fallen into greater,
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but rather he trembleth at the least motion of sinne, and is afraid of the temptations, whiche Sathan trumpeth in his waye,
but rather he Trembleth At the least motion of sin, and is afraid of the temptations, which Sathan trumpeth in his Way,
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and is afraide when the temptations of sinne are vppon him ▪ to satisfie the hunger of sinne,
and is afraid when the temptations of sin Are upon him ▪ to satisfy the hunger of sin,
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but rather he fighteth against sin, when sin fighteth against him, and presenteth the feare of God before his eyes (as godly Ioseph in the assault of Putiphars wife) to be as it were a Tower of defence & Welspring of life, to auoide the snares of Death.
but rather he fights against since, when since fights against him, and presents the Fear of God before his eyes (as godly Ioseph in the assault of Potiphar's wife) to be as it were a Tower of defence & Wellspring of life, to avoid the snares of Death.
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The fift thing is Desire, that is a hungring, and thirsting after righteousnesse. For the penitent man is rauished with desire of good thinges.
The fift thing is Desire, that is a hungering, and thirsting After righteousness. For the penitent man is ravished with desire of good things.
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Hee desireth to be euery day better then other: He desireth to leaue euery day some sinne: He desireth to praye.
He Desires to be every day better then other: He Desires to leave every day Some sin: He Desires to pray.
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He desireth newe knoweledge, and newe vnderstanding of heauenly things. He desireth to heare Sermons, and wil straine himselfe to heare thē.
He Desires new knowledge, and new understanding of heavenly things. He Desires to hear Sermons, and will strain himself to hear them.
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He desireth the company of the godly, he thinketh him selfe in heauē, when he is emongest them.
He Desires the company of the godly, he Thinketh him self in heaven, when he is amongst them.
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He desireth the saluation of his very enemies, and prayeth for them. All these and many other such like desires are in the penitent man.
He Desires the salvation of his very enemies, and Prayeth for them. All these and many other such like Desires Are in the penitent man.
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The first qualitie is zeale, which consisteth in the earnest imbracing of vertue, and hatred of vice,
The First quality is zeal, which Consisteth in the earnest embracing of virtue, and hatred of vice,
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so that the penitent person, is zealous in euery good thing.
so that the penitent person, is zealous in every good thing.
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Zealous of Gods glory in all places, in all cōpanies, and emongest all persons, hee cannot abide that Gods honour should be impeached,
Zealous of God's glory in all places, in all companies, and amongst all Persons, he cannot abide that God's honour should be impeached,
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or his name blasphemed, or his glory trampled vnder foote by wicked mē, but he will open his mouth to reproue the wicked,
or his name blasphemed, or his glory trampled under foot by wicked men, but he will open his Mouth to reprove the wicked,
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and stand stoutly in the defence of Gods glorie.
and stand stoutly in the defence of God's glory.
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Hee is not like these Atheistes, and dissemblers, which are alwayes as is the companie, that is godly emongst the Godly: A Protestant emongest Protestantes:
He is not like these Atheists, and dissemblers, which Are always as is the company, that is godly amongst the Godly: A Protestant amongst Protestants:
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wicked amongest the wicked, a Papist emongest Papistes, a worldling emongest worldlinges, and a Swearer emongest Swearers, a Weathercocke that turneth with euery wynde.
wicked amongst the wicked, a Papist amongst Papists, a worldling amongst worldlings, and a Swearer amongst Swearers, a Weathercock that turns with every wind.
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The penitent man I say, is not of this stampe, but he is constant and zealous in all good things.
The penitent man I say, is not of this stamp, but he is constant and zealous in all good things.
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Hee is zealous both against the pleasures and profites of sinne, though he might winne a whole worlde,
He is zealous both against the pleasures and profits of sin, though he might win a Whole world,
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or pleasure himselfe neuer so much, by committing a sinne against God, yet will he refuse it,
or pleasure himself never so much, by committing a sin against God, yet will he refuse it,
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for he hath learned from Christes mouth, that it shall not profite a man to winne all the whole worlde,
for he hath learned from Christ's Mouth, that it shall not profit a man to win all the Whole world,
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and to loose his owne soule.
and to lose his own soul.
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The last thing is Reuenge, that is, the penitent person is so offended, with the sinne he hath committed, that hee will be reuenged of himselfe for it.
The last thing is Revenge, that is, the penitent person is so offended, with the sin he hath committed, that he will be revenged of himself for it.
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As for example, if he haue offended in gluttony, he wil Reuenge himselfe by fasting two or thrée daies after:
As for Exampl, if he have offended in gluttony, he will Revenge himself by fasting two or thrée days After:
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If he haue offended in whoredome, hee will be reuenged of his lustes, by haltring, and bridling them euer after:
If he have offended in whoredom, he will be revenged of his lusts, by haltring, and bridling them ever After:
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If he haue offended in couetous catching and polling of other mens goodes, he will he reuenged of himselfe by restitution,
If he have offended in covetous catching and polling of other men's goods, he will he revenged of himself by restitution,
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as was godly and penitent Zacheus, and this in déed is a speciall fruite of Repentaunce, to reforme our selues in 〈 ◊ 〉 thinges, wherein we haue moste offended.
as was godly and penitent Zacchaeus, and this in deed is a special fruit of Repentance, to reform our selves in 〈 ◊ 〉 things, wherein we have most offended.
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Nowe then you see (my deare brethren) what lieth in the bellie of repentance,
Now then you see (my deer brothers) what lies in the belly of Repentance,
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and which be her inwardes, so that wee must needes now come to the vnlasūng, and vnbowelling of Christes wordes.
and which be her inwards, so that we must needs now come to the vnlasunng, and vnbowelling of Christ's words.
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Except ye repent sayth he, ye shall all perishe, that is: except ye haue this forenamed care, you shall all be damned:
Except you Repent say he, you shall all perish, that is: except you have this forenamed care, you shall all be damned:
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Except ye haue this clearing of your selues, you shall be damned: Except you haue this indignation, you shall all he damned:
Except you have this clearing of your selves, you shall be damned: Except you have this Indignation, you shall all he damned:
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except you, haue this feare, you shalbe damned: Except you haue this desire, you shal a• be damned:
except you, have this Fear, you shall damned: Except you have this desire, you shall a• be damned:
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Except you haue this zeale, you shall all be damned. Except you haue this reuenge, you shall all be damned.
Except you have this zeal, you shall all be damned. Except you have this revenge, you shall all be damned.
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For our Sauiour Christe doeth not speake of the bare name of Repentaunce ▪ But of Repentance withal his •urn•••re, and appurtenances:
For our Saviour Christ doth not speak of the bore name of Repentance ▪ But of Repentance withal his •urn•••re, and appurtenances:
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so that who so euer hath not Repentaunce with all his qualities and effectes, or at leaste some measure of them, he hath no Repentaunce indeed, and therefore shall be damned.
so that who so ever hath not Repentance with all his qualities and effects, or At jest Some measure of them, he hath no Repentance indeed, and Therefore shall be damned.
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For except ye repent ye shall all perishe. But me thinketh I here some man say.
For except you Repent you shall all perish. But me Thinketh I Here Some man say.
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Here is nothing but damnation, damnation. You preach nothing but the law: Let vs heare of the Gospell.
Here is nothing but damnation, damnation. You preach nothing but the law: Let us hear of the Gospel.
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My brethren I protest vnto you, that I speake of loue, whatsoeuer I speake, I desire the saluation of you all,
My brothers I protest unto you, that I speak of love, whatsoever I speak, I desire the salvation of you all,
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if I could win but two in all this congregation, I woulde count my selfe happy,
if I could win but two in all this congregation, I would count my self happy,
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& thinke that God had greatly blessed my labours.
& think that God had greatly blessed my labours.
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And vndoubtedly, if I knewe any neerer way to bring you vnto GOD, then by preaching the Lawe, to make you knowe your selues,
And undoubtedly, if I knew any nearer Way to bring you unto GOD, then by preaching the Law, to make you know your selves,
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surely, surely, I would vse it.
surely, surely, I would use it.
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Or if I could be perswaded, that the preaching of the Gospel, and mercie would doe you more good:
Or if I could be persuaded, that the preaching of the Gospel, and mercy would do you more good:
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you shoulde heare of nothing, but Gospel, Gospel, mercie, mercie:
you should hear of nothing, but Gospel, Gospel, mercy, mercy:
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But alas, I sée that euerie carelesse, and euerie ignorant man presumeth vppon Gods mercy, I sée that euerie filthy liuer,
But alas, I see that every careless, and every ignorant man Presumeth upon God's mercy, I see that every filthy liver,
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and notorious blasphemer abuseth Gods mercy, in applying it to him selfe without Repentaunce, so that they woulde make Gods mercie a cloake for their sinnes, I sée that euerie man would faine be flattered in his sinne,
and notorious blasphemer abuseth God's mercy, in applying it to him self without Repentance, so that they would make God's mercy a cloak for their Sins, I see that every man would feign be flattered in his sin,
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& heare of it no more, but haue the Gospell preached, which in déed belongeth not vnto them, continuing in their stubburnes:
& hear of it no more, but have the Gospel preached, which in deed belongeth not unto them, Continuing in their stubbornness:
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but only to the penitent sinner, which forsaketh himselfe, and groneth, and panteth vnder the burden of his sinne.
but only to the penitent sinner, which Forsaketh himself, and groans, and pants under the burden of his sin.
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Therefore, when I sée you humbled with the conscience of your sinnes, and grone and pant vnder the burden of them,
Therefore, when I see you humbled with the conscience of your Sins, and groan and pant under the burden of them,
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when I sée your faces blubbered with weping, and your hearts mollified, and sorrowing with care,
when I see your faces blubbered with weeping, and your hearts mollified, and sorrowing with care,
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then will I comforte you, and cease to preach the lawe.
then will I Comfort you, and cease to preach the law.
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But I praye you, will you steale, murther, and commit adultery, and yet heare of mercy? Will ye Mocke, Sweare, blaspheme,
But I pray you, will you steal, murder, and commit adultery, and yet hear of mercy? Will you Mock, Swear, Blaspheme,
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and Rayle, and yet heare of mercy? Will you serue sinne, hate vertue, and followe your owne lusts,
and Rail, and yet hear of mercy? Will you serve sin, hate virtue, and follow your own Lustiest,
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and yet heare of mercy? Would you haue Plaisters before you haue woundes:
and yet hear of mercy? Would you have Plasters before you have wounds:
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Would you haue Phisicke, before you bee sicke? Would you be let bloud, before you haue néede? Would you not account him a foolish Physitian, that wil minister Phisicke to a whole man? Woulde you not thinke him an vnskilfull Surgion, that will applie a gentle salue to an olde festered sore,
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? Would you not think him an unskilful Surgeon, that will apply a gentle salve to an old festered soar,
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and not rather Corsie it? Then knowe my brethren, that because you are ful of grosse humors, you must haue strong purgations:
and not rather Corsie it? Then know my brothers, that Because you Are full of gross humours, you must have strong purgations:
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Because ye are full of olde festered woundes, you muste haue Corasiue Salues, for that is the beste for you,
Because you Are full of old festered wounds, you must have Corasiue Salves, for that is the best for you,
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and the speediest way to recouer your healthe, and for as muche as you bée rough Horses:
and the speediest Way to recover your health, and for as much as you been rough Horses:
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you muste haue a rough rider: And harde knobbie timber, must haue harde wedges, and hard strokes with a béetle.
you must have a rough rider: And harden knobby timber, must have harden wedges, and hard Strokes with a beetle.
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We preach the Lawe to driue you to Christe, Wee preach Iudgementes, to make you séeke Mercie:
We preach the Law to driven you to Christ, we preach Judgments, to make you seek Mercy:
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Wée preach damnation, to bring you to saluation.
We preach damnation, to bring you to salvation.
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But to preache Mercie and forgiuenesse, before men see their sinnes, or knowe their miseries by the preaching of the Lawe, is to preach the Gospell vnprofitably.
But to preach Mercy and forgiveness, before men see their Sins, or know their misery's by the preaching of the Law, is to preach the Gospel unprofitably.
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For, he that is ignorant of the Lawe, knoweth not what misery is in himselfe: nor what mercie is in God.
For, he that is ignorant of the Law, Knoweth not what misery is in himself: nor what mercy is in God.
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What father is there, who if his childe should play the stubborne boy, and disobey him in euery thing he commanded, would stroke his heade,
What father is there, who if his child should play the stubborn boy, and disobey him in every thing he commanded, would stroke his head,
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and say hee were a good boy, and not rather seuerely correcte him, and whippe him with a rodde? What master will commende his seruant for doing what he list,
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,
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and not what he commaundeth him? euen so wee may not disobey and do euill,
and not what he commandeth him? even so we may not disobey and do evil,
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and looke to he flattered too, and not rather chidden.
and look to he flattered too, and not rather chidden.
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Let vs know then that although God vse searing, launcing, corzing, and searching of the bones,
Let us know then that although God use searing, lancing, corzing, and searching of the bones,
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and other violent remedies, yet in the meane while hee procureth our health by them.
and other violent remedies, yet in the mean while he procureth our health by them.
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And let vs further vnderstand, that forasmuche as there is none other meanes to drawe vs vnto saluation,
And let us further understand, that forasmuch as there is none other means to draw us unto salvation,
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but by cleansing of al our vices, and the same cleansing can not be done,
but by cleansing of all our vices, and the same cleansing can not be done,
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but by violence, when we be warned by the doctrine of the Lawe, so as our owne consciences accuse vs.
but by violence, when we be warned by the Doctrine of the Law, so as our own Consciences accuse us
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Although we like well to be nowe and then flattered, and soothed, yet let vs séeke to be spoken vnto earnestly,
Although we like well to be now and then flattered, and soothed, yet let us seek to be spoken unto earnestly,
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and to haue our faultes tolde vs, and to be made ashamed of them, and to haue our vnhonesty discouered,
and to have our Faults told us, and to be made ashamed of them, and to have our unhonesty discovered,
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& not desire to be pleased.
& not desire to be pleased.
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For it were the next way, to make vs rotte in our own filthines, if we should holde it so in secret:
For it were the next Way, to make us rotten in our own filthiness, if we should hold it so in secret:
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& it would cost vs deare the setting on, if wee shoulde be so flattered by men,
& it would cost us deer the setting on, if we should be so flattered by men,
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and in the meane season the heauenly Iudge shall thunder downe vppon vs.
and in the mean season the heavenly Judge shall thunder down upon us
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Therefore, when anie man commeth to a Sermon, let him first and formost make his reckoning to be rebuked,
Therefore, when any man comes to a Sermon, let him First and foremost make his reckoning to be rebuked,
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as méete is, and let him vnderstande, that it is for his profit that he is not soothed.
as meet is, and let him understand, that it is for his profit that he is not soothed.
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And if he haue itching eares, let him laye them awaye from him, assuring himselfe that else he is foreclosed,
And if he have itching ears, let him say them away from him, assuring himself that Else he is foreclosed,
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so as hée shall neuer receiue the doctrine to his profite and instruction.
so as he shall never receive the Doctrine to his profit and instruction.
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And let him be content to haue his soares rubbed and bewraied, that he may be brought to that, which is for his welfare.
And let him be content to have his soars rubbed and bewrayed, that he may be brought to that, which is for his welfare.
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If a man please a sicke bodie, what shall become of him, shall hee giue him drinke euerie minute of an houre? Shall he giue him wine whereas he should giue him water? Shall hee giue him Sallets? It were the nexte way to poyson him.
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 Salads? It were the Next Way to poison him.
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To bée shorte, it is certayne that a man doeth alwayes seeke his owne death, when hée would haue men to sooth him.
To been short, it is certain that a man doth always seek his own death, when he would have men to sooth him.
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But nowe which is better eyther that hée whiche hath the ordering of a sicke man, should yéelde to all his desires,
But now which is better either that he which hath the ordering of a sick man, should yield to all his Desires,
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or that hée should bridle him, notwithstanding that hee chafe and gnashe his teeth, because he may not haue his owne will in his desires? You see therefore how daungerous a thing it is to flatter,
or that he should bridle him, notwithstanding that he chafe and gnash his teeth, Because he may not have his own will in his Desires? You see Therefore how dangerous a thing it is to flatter,
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and rayse vp men with the preaching of mercie: before they haue bin cast downe with the sense of Gods Iudgements.
and raise up men with the preaching of mercy: before they have been cast down with the sense of God's Judgments.
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Cease therefore to open your mouthes to make hue and crie ouer the Countrey, saying:
Cease Therefore to open your mouths to make hue and cry over the Country, saying:
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they preach nothing but the Law, the Lawe, damnation, damnation, vnlesse yée will take in Christ too,
they preach nothing but the Law, the Law, damnation, damnation, unless the will take in christ too,
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and make him one of the number, and accuse him of wante of wisedome, because he preacheth & cryeth out, that whosoeuer repenteth not, shalbe condemned.
and make him one of the number, and accuse him of want of Wisdom, Because he Preacheth & Cries out, that whosoever Repenteth not, shall condemned.
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For my part I preache the Gospell, to whome the Gospell belongeth, and the Law to whom the Lawe belongeth.
For my part I preach the Gospel, to whom the Gospel belongeth, and the Law to whom the Law belongeth.
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I preache Mercie to whom Mercie belongeth, and Iudgement to whome Iudgement appertayneth.
I preach Mercy to whom Mercy belongeth, and Judgement to whom Judgement appertaineth.
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And therefore holde your peace, and be content to bee ruled by the wisedome of God.
And Therefore hold your peace, and be content to be ruled by the Wisdom of God.
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But nowe let vs procéede to the third generall point, which is the time when we shoulde Repent.
But now let us proceed to the third general point, which is the time when we should repent.
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The holie Ghoste in the Scriptures pointeth vs to the present time, and exhorteth vs to make that the time of our Repentaunce,
The holy Ghost in the Scriptures pointeth us to the present time, and exhorteth us to make that the time of our Repentance,
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as Ioell. 2. 12. Therefore also nowe the Lord sayeth, turne you vnto mée with al your heart, with fasting, with weying and with mourning.
as Joel. 2. 12. Therefore also now the Lord Saith, turn you unto me with all your heart, with fasting, with weighin and with mourning.
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Likewise in the 3. Chap. to the Hebrues, exhorte one another while it is called to daie, leaste anie of you bée hardned, through the deceiptfulnesse of sin. And in the same Chapiter.
Likewise in the 3. Chap. to the Hebrews, exhort one Another while it is called to day, jest any of you been hardened, through the deceiptfulnesse of since. And in the same Chapter.
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To day if you will heare his voice, harden not your harts as in the prouocation.
To day if you will hear his voice, harden not your hearts as in the provocation.
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So that now, euen now, euē now, is ye time of our Repentaunce.
So that now, even now, even now, is the time of our Repentance.
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Nowe whilest hée calleth, now whilest he speaketh, now whilest hee knocketh, let vs now therefore heare: let vs now therefore obey:
Now whilst he calls, now whilst he speaks, now whilst he knocketh, let us now Therefore hear: let us now Therefore obey:
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Let vs now therefore redeeme this daie this present Wednesday, whiche haue foreslowed so manye dayes, whiche haue so longe hardened our heartes, which haue let so many good thinges run out, and spill besides.
Let us now Therefore Redeem this day this present Wednesday, which have foreslowed so many days, which have so long hardened our hearts, which have let so many good things run out, and spill beside.
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Let vs take vp this daie and make it the day of our repentaunce.
Let us take up this day and make it the day of our Repentance.
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Although we coulde neuer bée moued with any Sermon hitherto, yet let vs now be moued once at last.
Although we could never been moved with any Sermon hitherto, yet let us now be moved once At last.
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Let vs now say, this shall bee my day of Repentaunce, I wil deferre it no longer.
Let us now say, this shall be my day of Repentance, I will defer it no longer.
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But now wil I turne vnto my God, and forsake all my former wicked waies,
But now will I turn unto my God, and forsake all my former wicked ways,
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and mine own imaginations, I will now chaunge the course of my life, and beginne all newe againe.
and mine own Imaginations, I will now change the course of my life, and begin all new again.
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I will be acquainted with Gods woord, and take counsell there how to doe, and how to behaue my selfe in euery action.
I will be acquainted with God's word, and take counsel there how to do, and how to behave my self in every actium.
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I will not onely reforme my selfe, but also my whole houshold, Wife, Children, and Seruauntes, according vnto the same.
I will not only reform my self, but also my Whole household, Wife, Children, and Servants, according unto the same.
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Thus my deare Brethren, I beséeche you purpose in your heartes without anye further delaye,
Thus my deer Brothers, I beseech you purpose in your hearts without any further Delay,
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and bée not like to Epicures, and sla•ckgraces, whiche say youth will bee youthfull, and youth will haue his course,
and been not like to Epicureans, and sla•ckgraces, which say youth will be youthful, and youth will have his course,
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& what should we make it so holy, when we are young, tushe, there needs but a sigh an houre before death, let vs be merrie nowe, we shall neuer bee younger, wée will Repent when wee are olde.
& what should we make it so holy, when we Are young, tush, there needs but a sighs an hour before death, let us be merry now, we shall never be younger, we will repent when we Are old.
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As though poore soules, they had repentance in their sléeue, and at their commandement, and that they could repent when they liste.
As though poor Souls, they had Repentance in their sleeve, and At their Commandment, and that they could Repent when they list.
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No, no, these fellowes shall paye for their presumption.
No, no, these Fellows shall pay for their presumption.
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For God will giue them ouer to hardenes of hearte, and impenitencie, because they tooke so muche vppon them,
For God will give them over to hardens of heart, and impenitency, Because they took so much upon them,
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and made so long delaies, that in the mean season they might enioye the profites and pleasures of sinne.
and made so long delays, that in the mean season they might enjoy the profits and pleasures of sin.
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Therefore good brethren, let vs not put it off from day to day, but let vs nowe séeke the Lord whilest hée maie bée found,
Therefore good brothers, let us not put it off from day to day, but let us now seek the Lord whilst he may been found,
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and cal vppon him whilest hée is néere: let vs take time while time is, for time and tyde tarrieth for no man.
and call upon him whilst he is near: let us take time while time is, for time and tIED tarrieth for no man.
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Let vs knowe this to bée the time of our visitation. Our Sauiour Christe wepte ouer Ierusalem, because they knew not the time of their visitation.
Let us know this to been the time of our Visitation. Our Saviour Christ wept over Ierusalem, Because they knew not the time of their Visitation.
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Hée reproueth the Iewes, because they coulde discerne the face of the Skye, but could not discerne the signes of the times.
He Reproveth the Iewes, Because they could discern the face of the Sky, but could not discern the Signs of the times.
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And surely in the ende it will turne to our destruction, if wée will not knowe this to bee the daie of mercie, the time of Grace, wherein God stretcheth foorth his hande vnto vs,
And surely in the end 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,
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and wisedome crieth out in the stréetes. Therefore, nowe whilest wée haue the light, let vs walke as children of the light:
and Wisdom cries out in the streets. Therefore, now whilst we have the Light, let us walk as children of the Light:
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the nighte commeth when no manne can woorke.
the night comes when no man can work.
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It shall be too late to call for mercie after this life, when the gates of mercy are shut vp,
It shall be too late to call for mercy After this life, when the gates of mercy Are shut up,
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and Repentaunce will bée too late.
and Repentance will been too late.
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Oh deare christians, let vs remember the fiue foolishe Virgins, whiche because they forslowed the time, had heauen gates barred vp against them.
O deer Christians, let us Remember the fiue foolish Virgins, which Because they forslowed the time, had heaven gates barred up against them.
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Let vs also remēber the fearefull & dolefull example of the riche Glutton, which beeing in Hell torments yelled,
Let us also Remember the fearful & doleful Exampl of the rich Glutton, which being in Hell torments yelled,
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and yelped for the least ease and help that might be, and could not haue it.
and yelped for the least ease and help that might be, and could not have it.
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An hundred thousande times therefore, better it is for vs to leaue our sinnes now to mourne for them now,
an hundred thousande times Therefore, better it is for us to leave our Sins now to mourn for them now,
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and now to Repente, then hereafter alas when it shall be too late.
and now to repent, then hereafter alas when it shall be too late.
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Better nowe a great deale to take some paine, to strayne our selues to leaue our sinnes,
Better now a great deal to take Some pain, to strain our selves to leave our Sins,
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and to make our hearte smarte for them, then to bee condemned for euer, and to cry in the bottome of Hell, we haue wearied our selues in the way of wickednesse and Destruction,
and to make our heart smart for them, then to be condemned for ever, and to cry in the bottom of Hell, we have wearied our selves in the Way of wickedness and Destruction,
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and wee haue gone through daungerous waies: But we haue not knowen the way of the Lorde.
and we have gone through dangerous ways: But we have not known the Way of the Lord.
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What hath pride profited vs? Or what profite hath the Pompe of riches brought vs? All these thinges are possed awaie like a shadowe,
What hath pride profited us? Or what profit hath the Pomp of riches brought us? All these things Are possed away like a shadow,
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and as a Paste that passeth by. We haue set our selues against the children of God, we had them in derision,
and as a Past that passes by. We have Set our selves against the children of God, we had them in derision,
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and in a parable of reproch: Wée fooles thought their life madnesse, and their ende without honour:
and in a parable of reproach: We Fools Thought their life madness, and their end without honour:
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but loe they are counted emongst the children of God, and their portion is emonge the Sainctes.
but lo they Are counted amongst the children of God, and their portion is among the Saints.
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Therefore let vs knowe the tyme of our calling, and let vs not be worse thē the foules of the ayre, the Storke knoweth her appointed tyme:
Therefore let us know the time of our calling, and let us not be Worse them the fowls of the air, the Stork Knoweth her appointed time:
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the Turtle, the Crane, and the Swallowe obserue the time of their comming. The Husbandman taketh his times. The Mariner watcheth his tide.
the Turtle, the Crane, and the Swallow observe the time of their coming. The Husbandman Takes his times. The Mariner watches his tide.
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Therefore let vs also take the time, & turne vnto the Lorde whilest it is saide to day, which grace God graunt vs.
Therefore let us also take the time, & turn unto the Lord whilst it is said to day, which grace God grant us
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Nowe let vs returne vnto the fourth pointe, concerning the causes which may moue vs vnto Repentance.
Now let us return unto the fourth point, Concerning the Causes which may move us unto Repentance.
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Herein I haue obserued nine especiall thinges. First, the great mercie of God, leadeth vs vnto Repentaunce.
Herein I have observed nine especial things. First, the great mercy of God, leads us unto Repentance.
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As Rom. 2. The bountifulnesse of God leadeth vs vnto Repentance, sayth the Apostle.
As Rom. 2. The bountifulness of God leads us unto Repentance, say the Apostle.
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God doth continually followe vs with his mercies and benefites, both concerning our soules & bodies, wée haue no good thinge which wee haue not receyued at his hands, we hold all that we haue of him,
God does 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,
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and to him wee are beholding for all.
and to him we Are beholding for all.
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Great is his mercie towarde our bodies, but much greater towardes our soules, and euerie mercie and benefit, eyther towarde soule or body, calleth vs to repenaunce.
Great is his mercy toward our bodies, but much greater towards our Souls, and every mercy and benefit, either toward soul or body, calls us to repenaunce.
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Hée giueth vs meate, drinke, and clothing, these call vs to repentaunce:
He gives us meat, drink, and clothing, these call us to Repentance:
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Hée kéepeth vs at his owne costes and charges here below, this calleth vs to Repentance:
He Keepeth us At his own costs and charges Here below, this calls us to Repentance:
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the Sunne, the Moone, and the Starres, calleth vs to Repentance.
the Sun, the Moon, and the Stars, calls us to Repentance.
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The birdes of the ayre, the fishes of the Sea, & the fruites of the yearth crie out vpon vs, both loude, and shrill: Repent, repent.
The Birds of the air, the Fish of the Sea, & the fruits of the earth cry out upon us, both loud, and shrill: repent, Repent.
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All creatures mooue vs to Repentaunce. Our creation calleth, our redemption crieth, our sanctification knocketh, and our Election mooueth to Repentaunce.
All creatures move us to Repentance. Our creation calls, our redemption cries, our sanctification knocketh, and our Election moveth to Repentance.
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What could God do more for his vineyard, y• he hath not done? Therefore let vs repent.
What could God do more for his vineyard, y• he hath not done? Therefore let us Repent.
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Secondly, the iudgements of God moue vs vnto repentance, for al ye thunderbolts, plagues, and punishments which God hath throwen downe vppon obstinate sinners, from the beginning of ye world, are so manie warning péeces vnto vs, to awake vs out of the dead sléepe of sinne,
Secondly, the Judgments of God move us unto Repentance, for all you thunderbolts, plagues, and punishments which God hath thrown down upon obstinate Sinners, from the beginning of the world, Are so many warning Pieces unto us, to awake us out of the dead sleep of sin,
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& to prick vs to Repentaunce.
& to prick us to Repentance.
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As in the 1. Cor. 10. When the Apostle hath cited diuers greate iudgementes of God against the olde Israelites for diuers sinnes, he concludeth:
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:
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now all these things came vnto them for examples, and were writtē to admonishe vs, vppon whome the endes of the worlde are come.
now all these things Come unto them for Examples, and were written to admonish us, upon whom the ends of the world Are come.
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So that all the Iudgementes wee reade of in the Scriptures, are so many admonitions, and as it were carteropes to drawe vs to Repentaunce.
So that all the Judgments we read of in the Scriptures, Are so many admonitions, and as it were carteropes to draw us to Repentance.
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All the iudgementes we haue read of, heard of, do sée and heare of euery day, knocke & with mayn strokes beate downe right vpon our consciences to repentance.
All the Judgments we have read of, herd of, do see and hear of every day, knock & with main Strokes beat down right upon our Consciences to Repentance.
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The vgly monsters, straunge byrthes, fiery constellations, vnknowen Cometes, sodaine deathes, marueilous droughtes, vnwonted snowes, horrible inundations, forraine wonders, straunge apparitions, threatning of heauen aboue, we streaming and shooting fire, trembling of the earth vnder our féete,
The ugly monsters, strange births, fiery constellations, unknown Comets, sudden deaths, marvelous droughts, unwonted snows, horrible inundations, foreign wonders, strange apparitions, threatening of heaven above, we streaming and shooting fire, trembling of the earth under our feet,
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and our houses ouer our heades, as of late dayes.
and our houses over our Heads, as of late days.
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What are al these but as it were great Cranes with beams, and Cable Ropes, to drawe vs vp to the Lord by Repentance.
What Are all these but as it were great Cranes with beams, and Cable Ropes, to draw us up to the Lord by Repentance.
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Thirdly, the word of God haleth vs to repentance.
Thirdly, the word of God haleth us to Repentance.
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For as God in olde time sent his Prophets both early and late, to call the rebellious Iewes to Repentaunce:
For as God in old time sent his prophets both early and late, to call the rebellious Iewes to Repentance:
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so he sendeth abroad his preachers, and messengers in those daies, to sounde vp the trumpe of his word,
so he sends abroad his Preachers, and messengers in those days, to sound up the trump of his word,
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& to ring the swéet bel of Aaron emongst thē to awake thē to repentance,
& to ring the sweet bel of Aaron amongst them to awake them to Repentance,
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but alas how lightly are they regarded? Who heareth their voice? But surely this is the last remedie yt God hath apointed,
but alas how lightly Are they regarded? Who hears their voice? But surely this is the last remedy that God hath appointed,
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& if this wil not moue vs to repentance, if this wil not cure vs, then are we altogether vncurable.
& if this will not move us to Repentance, if this will not cure us, then Are we altogether uncurable.
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Fourthly, the infinite number of sinnes we haue committed, ought to be so manie spurres in our sides to pricke vs to repentaunce.
Fourthly, the infinite number of Sins we have committed, ought to be so many spurs in our sides to prick us to Repentance.
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It is sufficient saith Saint Peter, that we haue spēt the time past of our life after the lustes of the Gentiles, walking in wantonnesse, lustres, drunkennes, gluttonie, drinkinges, and abominable Idolatries.
It is sufficient Says Saint Peter, that we have spent the time past of our life After the lusts of the Gentiles, walking in wantonness, lustres, Drunkenness, gluttony, drinkings, and abominable Idolatries.
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Therfore it is time now to repent.
Therefore it is time now to Repent.
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Oh that men would looke backe to themselues, and consider themselues as they were fortie, thirtie, twentie, or ten yeares ago.
O that men would look back to themselves, and Consider themselves as they were fortie, thirtie, twentie, or ten Years ago.
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Oh that they would call to mind theyr open & secret sins, & me thinketh it should make their heart bléed within their belly to thinke vpon them.
O 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.
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Oh yt they would consider how much time they haue mispent, & how many good things they haue neglected, and altogether omitted.
O that they would Consider how much time they have Mis-spent, & how many good things they have neglected, and altogether omitted.
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Fiftly, the shortnesse of our life calleth earnestly vpon vs to repent.
Fifty, the shortness of our life calls earnestly upon us to Repent.
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The time of our life is sixtie yeares, & ten, & if they bee of strength eightie yeeres,
The time of our life is sixtie Years, & ten, & if they be of strength Eighty Years,
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yet the strength is but labour and sorrowe, so it is cut off quickly, and we flie away saith the Prophet Dauid, we haue spent our yeres as a thought, Therefore he addeth.
yet the strength is but labour and sorrow, so it is Cut off quickly, and we fly away Says the Prophet David, we have spent our Years as a Thought, Therefore he adds.
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Teach vs to number our dayes, that wee may apply our heartes vnto wisdome.
Teach us to number our days, that we may apply our hearts unto Wisdom.
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Our life for the shortnesse and inconstancie of it in the scripture is compared to grasse, to a vapour to smoke,
Our life for the shortness and inconstancy of it in the scripture is compared to grass, to a vapour to smoke,
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and to a Weauers shuttle which glideth away swiftly. Euen so the daies of man passe away no man knoweth how.
and to a Weavers shuttle which glides away swiftly. Eve so the days of man pass away no man Knoweth how.
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Man is of short continuaunce saith Iob, & full of trouble. Experience teacheth, that to day a man to morowe none.
Man is of short Continuance Says Job, & full of trouble. Experience Teaches, that to day a man to morrow none.
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Hence away we must al, here is no abiding place for vs, how soone we know not. Therefore let vs repent.
Hence away we must all, Here is no abiding place for us, how soon we know not. Therefore let us Repent.
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Sixtly, the small number of those which shal be saued: ought to thrust vs forward to repentance.
Sixty, the small number of those which shall be saved: ought to thrust us forward to Repentance.
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Striue to enter in at the narrow gate, for many I say vnto you, will séeke to enter in,
Strive to enter in At the narrow gate, for many I say unto you, will seek to enter in,
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and shal not be able saith Christe Luke. 13. 24. And in an other place he saith, the gate is straight,
and shall not be able Says Christ Lycia. 13. 24. And in an other place he Says, the gate is straight,
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and the way narrowe that leadeth vnto life, and fewe there be that finde it.
and the Way narrow that leads unto life, and few there be that find it.
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If men would consider of this, it would make them looke better about them, and trie with them selues,
If men would Consider of this, it would make them look better about them, and try with them selves,
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whether they be of that small number or no.
whither they be of that small number or no.
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Seuenthly, Death threatneth vs, who is very terrible to the flesh, and the remembraunce of it very bitter to a man that is soused,
Seuenthly, Death threatens us, who is very terrible to the Flesh, and the remembrance of it very bitter to a man that is soused,
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and soked in the pleasures of this worlde.
and soaked in the pleasures of this world.
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It flattereth no man, it regardeth not persons, it weigheth not friendship, it careth not for rewardes, it is very grim, vglie,
It Flattereth no man, it Regardeth not Persons, it weigheth not friendship, it Careth not for rewards, it is very grim, ugly,
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and cruel, and killeth downe right where it hitteth. Therefore let vs repent.
and cruel, and kills down right where it hitteth. Therefore let us Repent.
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Eightly, the day of iudgement and seconde appearing of the Sonne of man ought to quicken vs. The day of the Lord will come as a Théefe in the night, in the whiche the heauens shal passe away with a noyse,
Eighth, the day of judgement 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,
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and the Elements shall melt with heate, and the earth with the workes that are therein shal be burnt vp, séeing therefore that all these things must be dissolue• what manner of persons ought ye to be in holy conuersation and Godlines saith S. Pet. 2. 3. The Lorde Iesus shall shewe himselfe from heauen, with his mighty angelles in flaming fire, rendering vengeaunce vnto them that know not God,
and the Elements shall melt with heat, and the earth with the works that Are therein shall be burned up, seeing Therefore that all these things must be dissolue• what manner of Persons ought you to be in holy Conversation and Godliness Says S. Pet. 2. 3. The Lord Iesus shall show himself from heaven, with his mighty Angels in flaming fire, rendering vengeance unto them that know not God,
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and obeye not vnto the Gospell of our Lorde Iesus Christ, saith the Apostle. 2. Thes. 1. I sawe saieth Saint Iohn.
and obey not unto the Gospel of our Lord Iesus christ, Says the Apostle. 2. Thebes 1. I saw Saith Saint John.
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Apoc. 20. A great white Throne, and one that sate on it, from whose face fledde away both the earth and the heauen, Apocalypse 20. A great white Throne, and one that sat on it, from whose face fled away both the earth and the heaven,
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and their place was no more founde. And I sawe the deade both great and small stand before GOD:
and their place was no more found. And I saw the dead both great and small stand before GOD:
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and the bookes were opened, and another booke was opened, which is the booke of life,
and the books were opened, and Another book was opened, which is the book of life,
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and the dead were iudged of those thinges, which were written in the bookes according to their woorkes.
and the dead were judged of those things, which were written in the books according to their works.
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And the Sea gaue vp her deade, whiche were in her, and death and hell deliuered vp the deade, which were in them,
And the Sea gave up her dead, which were in her, and death and hell Delivered up the dead, which were in them,
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and they were iudged euery man according to his woorkes. In these places we sée both the sodainnesse, the fearefulnesse, and glory of Christs comming.and they were judged every man according to his works. In these places we see both the sodainnesse, the fearfulness, and glory of Christ coming.
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For he shall not come poorely, and contemptuously as in his first visitation, but he shall come very princely, royally,
For he shall not come poorly, and contemptuously as in his First Visitation, but he shall come very princely, royally,
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and triumphantly, to the great terrour of all his enemies, when a consuming fire shall goe before him,
and triumphantly, to the great terror of all his enemies, when a consuming fire shall go before him,
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and ten thousand thousands of Angels waite vpon him:
and ten thousand thousands of Angels wait upon him:
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at what time the Kinges of the earth, & the great men, and the rich men,
At what time the Kings of the earth, & the great men, and the rich men,
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and the chiefe Captaines, and the mightie men, and euery bondman, and euery fréeman shall hyde themselues in dennes,
and the chief Captains, and the mighty men, and every bondman, and every freeman shall hide themselves in dens,
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and amongest the rockes of the mountaines and say to the rockes and mountaines fall on vs,
and amongst the Rocks of the Mountains and say to the Rocks and Mountains fallen on us,
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& hide vs from the presence of him that sitteth on the throne, and from the wrath of the Lambe,
& hide us from the presence of him that Sitteth on the throne, and from the wrath of the Lamb,
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for the great day of his wrath is come, and who can stand? Apoc. 6. Therfore let vs repent.
for the great day of his wrath is come, and who can stand? Apocalypse 6. Therefore let us Repent.
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The last thing is Hell tormentes then the which nothing is more vntollerable. Therefore saith Christe, Marke. 9. If thine hand cause thee to offende, cut it off:
The last thing is Hell torments then the which nothing is more untolerable. Therefore Says Christ, Mark. 9. If thine hand cause thee to offend, Cut it off:
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It is better for thee to enter into life maymed, then hauing two handes to goe into Hell, into the fire that neuer shall bee quenched, where the worme dieth not,
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,
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and the fire neuer goeth out. and the fire never Goes out.
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The Scripture speaketh very terribly to our senses, concerning the estate of the damned persons calling it hel fire, damnation, the lake that burneth with fire & brimstone for euer. In 30. cha.
The Scripture speaks very terribly to our Senses, Concerning the estate of the damned Persons calling it hell fire, damnation, the lake that burns with fire & brimstone for ever. In 30. cham.
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of the prophesie of Esai, it is called Tropheth, and it is euen prepared of old, it is euen prepared for ye king:
of the prophesy of Isaiah, it is called Tropheth, and it is even prepared of old, it is even prepared for you King:
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he hath made déepe & large, ye burning therof is fire and much wood: the breath of the Lorde like a Riuer of Brimstone doeth kindle it:
he hath made deep & large, you burning thereof is fire and much wood: the breath of the Lord like a River of Brimstone doth kindle it:
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these spéeches are terrible to our senses, & may maruellously amaze vs. But if I had the tongue of an hundred men nay of an hundred Angels,
these Speeches Are terrible to our Senses, & may marvellously amaze us But if I had the tongue of an hundred men nay of an hundred Angels,
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yet were I not able to vtter them, as some shall one day féele them, much lesse were you able to conceiue thē.
yet were I not able to utter them, as Some shall one day feel them, much less were you able to conceive them.
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If al the tortures and cruel torments that can be deuised by the wit of man, were executed vpon some one,
If all the tortures and cruel torments that can be devised by the wit of man, were executed upon Some one,
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yet were it nothing to this. We poore wretches thinke there is no paine to a Collike, or a cruell Ague.
yet were it nothing to this. We poor wretches think there is no pain to a Colic, or a cruel Ague.
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But if all Collikes, Agues, and all other strange diseases could possibly light vpon one man,
But if all Colics, Fevers, and all other strange diseases could possibly Light upon one man,
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yet were it but a fleabiting to that which is to come. The pain is endlesse, easelesse, and remedilesse.
yet were it but a Fleabiting to that which is to come. The pain is endless, easeless, and remediless.
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The daies of their hellish torments shal neuer weare •ut, nor their yeares come to an ende, the longer they continue, the lesse hope haue they.
The days of their hellish torments shall never wear •ut, nor their Years come to an end, the longer they continue, the less hope have they.
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When as many yeres are expired, as there be men in the world, & starres in the heauens,
When as many Years Are expired, as there be men in the world, & Stars in the heavens,
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when as many thousand yeares are ended, as there be stones, and sands by the Sea shore,
when as many thousand Years Are ended, as there be stones, and sands by the Sea shore,
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yet still there be ten hūdred thousande times so many moe to come:
yet still there be ten hūdred thousande times so many more to come:
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Those that wil not now be moued in hearing, shall then be crushed to péeces in féeling.
Those that will not now be moved in hearing, shall then be crushed to Pieces in feeling.
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Al dronkards, swearers, whoremongers, vsurers, extortioners, liers, mockers, contemners, secure persons, iolly felowes, roisting ruffians, lustie bloudes, the braue laddes of this world,
All drunkards, swearers, whoremongers, usurers, extortioners, liers, mockers, contemners, secure Persons, jolly Fellows, roisting ruffians, lusty bloods, the brave lads of this world,
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and all other vnbeleuers shal one day be apprehended, and arraigned before the barre of Gods tribunal seate, where the Maiesty of GOD shall stand aboue them, with a naked sworde of vengeance,
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,
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and a scepter of Iustice. The Deuil that olde Satanas shal stand on the one side to accuse them,
and a sceptre of Justice The devil that old Satanas shall stand on the one side to accuse them,
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and their own conscience on the other side to condemne thē, and the gasping gulfe of Hell vnderneath them, ready to swallow them vp for euermore,
and their own conscience on the other side to condemn them, and the gasping gulf of Hell underneath them, ready to swallow them up for evermore,
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Then shall the dreadfull sentence of eternall woe, and damnation procéede against them ▪ Go, ye cursed into hel fire, &c. There they shall drinke as a iuste recompence for their iniquitie, the bitter cup of Gods eternall wrath and indignation, in the kingdom of darknes,
Then shall the dreadful sentence of Eternal woe, and damnation proceed against them ▪ Go, you cursed into hell fire, etc. 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,
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and in the fearefull presence of Sathan, & all the cursed enemies of Gods grace, where the dolefull Droome of Gods anger shall euer sounde through their eares, where shalbe wéeping & gnashing of téeth, where shall bée confusion, woe, and endles lamentation.
and in the fearful presence of Sathan, & all the cursed enemies of God's grace, where the doleful Droome of God's anger shall ever sound through their ears, where shall weeping & gnashing of tooth, where shall been confusion, woe, and endless lamentation.
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Their gripes shall bée so greate, their groanes so déepe, and their garboiles so vntollerable, that they shall grinne like a Dog in their infernall conu•lsions,
Their gripes shall been so great, their groans so deep, and their garboils so untolerable, that they shall grin like a Dog in their infernal conu•lsions,
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and with howling, and yelling crie out, woe, & alas that euer I was borne:
and with howling, and yelling cry out, woe, & alas that ever I was born:
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Oh that I had neuer béene borne, or that my mother had borne mee a Tode.
O that I had never been born, or that my mother had born me a Toad.
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For then should my condition haue bin better then it is. Cursed was the time I was begot in.
For then should my condition have been better then it is. Cursed was the time I was begotten in.
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The houre I was conceiued in, and the day that I sucked my mothers paps. Cursed I was alwayes, cursed I am, & cursed I shall be for euermore.
The hour I was conceived in, and the day that I sucked my mother's paps. Cursed I was always, cursed I am, & cursed I shall be for evermore.
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Woe, woe, howe greate is my tormente, whose heart doeth not melte, whose eares doe not glowe, whose haires doe not stānd vppon his heade, to heare these thinges.
Woe, woe, how great is my tormente, whose heart doth not melt, whose ears do not glow, whose hairs do not stamnd upon his head, to hear these things.
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Therefore déere brethren let vs repent. If the mercie of God cannot allure vs;
Therefore dear brothers let us Repent. If the mercy of God cannot allure us;
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let his Iudgements scarre vs. If his Iudgementes cannot scarre vs, let his woorde moue vs:
let his Judgments scar us If his Judgments cannot scar us, let his word move us:
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If his woorde cannot moue vs, let our sinnes amaze vs: If our sinnes cannot amaze vs, let the shortnes of our life dampe vs:
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:
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if the shortnes of our life cannot da•••e vs, let the smal number of those that shal be saued affray vs:
if the shortness of our life cannot da•••e us, let the small number of those that shall be saved affray us:
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if that cannot affray vs, let death terrifie vs: if death cānot terrifie vs, let the daie of Iudgement shake vs:
if that cannot affray us, let death terrify us: if death cannot terrify us, let the day of Judgement shake us:
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if that cannot shake vs, yet let Hell tormentes shudder vs, & rente vs in yeeres.
if that cannot shake us, yet let Hell torments shudder us, & rend us in Years.
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For verily verily my brethrē, if none of al those cā preuaile, if we wil not for all this repent,
For verily verily my brothers, if none of all those can prevail, if we will not for all this Repent,
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but be obstinate, then wée shall all peri••e and be damned, according to Christs wordes.
but be obstinate, then we shall all peri••e and be damned, according to Christ words.
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Now let vs procéede to speake of those thinges, which let and •inder vs from Repentaunce, whiche indéede although they bée in number infinite,
Now let us proceed to speak of those things, which let and •inder us from Repentance, which indeed although they been in number infinite,
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yet at this tyme I will laie foorth seuen especiall lettes; and hinderances vnto Repentance.
yet At this time I will lay forth seuen especial lets; and hindrances unto Repentance.
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The first is vnbeliefe, that is, when men will not beléeue those things thāt are spoken and proued vnto them, out of the word of God.
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.
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This is it yt vomiteth vp all good thinges, and poysoneth the very intrals of a man,
This is it that vomiteth up all good things, and poisoneth the very entrails of a man,
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& kéepeth all good graces from vs. As appeareth. Math. 13. 58. Hee did not manye greate woorkes there for their vnbeleefes sake.
& Keepeth all good graces from us As appears. Math. 13. 58. He did not many great works there for their unbeliefs sake.
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And the 4. to the Hebrues, it is saide, Vnto vs was the Gospell preached,
And the 4. to the Hebrews, it is said, Unto us was the Gospel preached,
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as also vnto them, but the worde that they hearde profited not them, because it was not mixed with fayth in those that heard it. as also unto them, but the word that they heard profited not them, Because it was not mixed with faith in those that herd it.
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So that here we may sée, although we heare neuer so muche, yet if wée bringe not faith with vs, wée shall neuer profite vnto Repentaunce.
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 Repentance.
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For vnbeliefe taketh vp our hartes for Sathan, and refuseth all the wholesome doctrine of saluation,
For unbelief Takes up our hearts for Sathan, and Refuseth all the wholesome Doctrine of salvation,
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and doth so harden them in the waies of sinne:
and does so harden them in the ways of sin:
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that in the ende they become paste feeling, and cānot be touched one whit, either with the iudgementes or mercies of God:
that in the end they become past feeling, and cannot be touched one whit, either with the Judgments or Mercies of God:
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But count the one as blasts of wynd: and make the other a couert for their filthinesse.
But count the one as blasts of wind: and make the other a covert for their filthiness.
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You shall note some men, who when they haue heard their sinnes straightlie ripped vp by the woord of God,
You shall note Some men, who when they have herd their Sins straightly ripped up by the word of God,
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and their iust damnatiō proued by the same, without spéedie, & earnest repentance, will breake out into these words of vnbeléef.
and their just damnation proved by the same, without speedy, & earnest Repentance, will break out into these words of unbelief.
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If it be as the saith God helpe vs, I hope it is not so, I trust I shall doe well inough for all this,
If it be as the Says God help us, I hope it is not so, I trust I shall do well enough for all this,
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as longe as I haue a good faith in God, and doe in bodie no harme, shall I leaue my pleasures,
as long as I have a good faith in God, and do in body no harm, shall I leave my pleasures,
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and my profites for their sayinges? What, doe they thinke none shalbe saued, but such as read the Scriptures,
and my profits for their sayings? What, do they think none shall saved, but such as read the Scriptures,
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and heare Sermons? God forbid but those which doe not goe to heare sermons, should bée saued as well as they.
and hear Sermons? God forbid but those which do not go to hear Sermons, should been saved as well as they.
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Why may not one serue God as wel at home in his house, hauing good Bookes and good Prayers,
Why may not one serve God as well At home in his house, having good Books and good Prayers,
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as by comming to the Church to heare sermons, and seruice? Alas these men stand too much in their own light,
as by coming to the Church to hear Sermons, and service? Alas these men stand too much in their own Light,
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and betray what folly and ignoranc• is in thē. For they do thinke to be saued by any other means thē God hath appointed.
and betray what folly and ignoranc• is in them. For they do think to be saved by any other means them God hath appointed.
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Or when God hath auouched anie thinge in his word, will they accept against it, & so make God a liar? When God hath once set down a thing,
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,
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and proued it to their faces will they yet reply? When God hath told vs that the preaching of the worde, is the ordinary meanes of our saluation, shal we hope to be saued although we contemn it,
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,
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and neuer or verie seldome heare it? Is not this plaine infidelity & vnbeliefe, that when God saith one thing, we will say another:
and never or very seldom hear it? Is not this plain infidelity & unbelief, that when God Says one thing, we will say Another:
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when God saith, yea, we will say no I hope not so.
when God Says, yea, we will say no I hope not so.
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Yes surely, that is it, that stoppeth the way vnto Gods graces, and barreth vs out from repentance.
Yes surely, that is it, that stoppeth the Way unto God's graces, and barreth us out from Repentance.
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The seconde let is the presumption of Gods mercie, for if men be sharply reprooued for their sinnes,
The seconde let is the presumption of God's mercy, for if men be sharply reproved for their Sins,
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and exhorted vnto repentance, by & by they take couert, saying.
and exhorted unto Repentance, by & by they take covert, saying.
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God is mercifull, God is mercifull, as though God were made all of mercie, and that ther were no iustice in him at al:
God is merciful, God is merciful, as though God were made all of mercy, and that there were no Justice in him At all:
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and thus the wicked make Gods mercie an occasion to sinne, which thinge the Prophete Nahum in the first of his Prophesie doeth sharply reproue.
and thus the wicked make God's mercy an occasion to sin, which thing the Prophet Nahum in the First of his Prophesy doth sharply reprove.
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The Lord saith he, is slow to anger, but he is great in power, and will not surely cleare the wicked. The Lord Says he, is slow to anger, but he is great in power, and will not surely clear the wicked.
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But because I haue spoken afore of this presuming and misapplying of Gods mercie, I will héere passe it ouer, willing you to note it as one special let vnto repentance.
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.
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506
The third hinderance is the example of the multitude, for that doth harden, & imbolden men vnto sin.
The third hindrance is the Exampl of the multitude, for that does harden, & embolden men unto since.
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As when many birdes flicker and flocke together, they fall vpon the net without any feare,
As when many Birds flicker and flock together, they fallen upon the net without any Fear,
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but one or two alone wilbe afraid.
but one or two alone will afraid.
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Euen so the example of manie, and many sinne companions do imbolden men to run through ye snares of Sathā without any mistrust.
Eve so the Exampl of many, and many sin Sodales do embolden men to run through you snares of Sathā without any mistrust.
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Therefore it is said in Exod. 23. Thou shalte not followe a multitude to doe euill.
Therefore it is said in Exod 23. Thou shalt not follow a multitude to do evil.
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This is the thinge that hindreth a great number from God, for they neuer looke vp vnto God,
This is the thing that hindereth a great number from God, for they never look up unto God,
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or to his worde, but stare vppon the common doinges of most men, and examples of the world, thinking if they do as the most men doe,
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,
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as their forefathers haue doone before them, they are Cocksure and of an euē groūd.
as their Forefathers have done before them, they Are Cocksure and of an even ground.
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And herevpon ariseth their diuelish Prouerbe, doe as the moste men doe, and ye fewest will speake of you,
And hereupon arises their devilish Proverb, do as the most men do, and the fewest will speak of you,
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but they haue forgotten S. Paules rule. Rom, 12. Fashion not your selues like vnto this world.
but they have forgotten S. Paul's Rule. Rom, 12. Fashion not your selves like unto this world.
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516
These fellows that stand vpon the multitude wil reason thus:
These Fellows that stand upon the multitude will reason thus:
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We sée none of ye great ones of the world, none of the noble, none of the rich, none of the wise,
We see none of you great ones of the world, none of the noble, none of the rich, none of the wise,
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and prudent receiue this doctrine, but onely a fewe shackrags & beggerly rascals, and therefore it is a token that it is nothing worth,
and prudent receive this Doctrine, but only a few shackrags & beggarly rascals, and Therefore it is a token that it is nothing worth,
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and that it is doubtfull, and not for vs to 〈 ◊ 〉 withal.
and that it is doubtful, and not for us to 〈 ◊ 〉 withal.
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Lote what thoughts may créep in our head •es, and how slily Sathan maie trumpe in our way,
Lote what thoughts may creep in our head •es, and how slily Sathan may trump in our Way,
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& blindfold vs, and lead vs away in ye darke, by doting vs with the example of ye multitude:
& blindfold us, and led us away in you dark, by doting us with the Exampl of the multitude:
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Therfore let vs take héede of those pitfalles, which Sathan layeth in out way, & not be carried away with these thoughtes and reasons.
Therefore let us take heed of those pitfalles, which Sathan Layeth in out Way, & not be carried away with these thoughts and Reasons.
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The wicked beare themselues in hand that they shal win the game, & that the goale goeth on their side,
The wicked bear themselves in hand that they shall win the game, & that the goal Goes on their side,
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and there is nothing but crowing long before it bee daye, and greate triumphing emongst them before any stroke be striken,
and there is nothing but crowing long before it be day, and great triumphing amongst them before any stroke be stricken,
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& that because wée be but a handful of people, and they a great multitude, & that in a maner the whole world agréeth we them to practise our death.
& that Because we be but a handful of people, and they a great multitude, & that in a manner the Whole world agreeth we them to practise our death.
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Thus the diuell doth cast a mist before their eies, and closly lead them away from repentaunce.
Thus the Devil does cast a missed before their eyes, and closely led them away from Repentance.
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Therefore •éere brethrē, let vs stand fast in the word of the Lord, and not be caried away,
Therefore •éere brothers, let us stand fast in the word of the Lord, and not be carried away,
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or bowed quite down with this raging stream of the multitude:
or bowed quite down with this raging stream of the multitude:
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but let vs knowe it to be one speciall engine of Sathan, whereby he driueth vs from repentaunce.
but let us know it to be one special engine of Sathan, whereby he Driveth us from Repentance.
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The fourth let vnto repentance is long custome of sinne.
The fourth let unto Repentance is long custom of sin.
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For that taketh away all sense & féeling of sinne, & making it as 〈 ◊ 〉 were another nature vnto vs:
For that Takes away all sense & feeling of sin, & making it as 〈 ◊ 〉 were Another nature unto us:
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So that we may aswel alter nature as shake it of, whē it is once thus soldred vnto vs through lōg custome.
So that we may aswell altar nature as shake it of, when it is once thus soldered unto us through long custom.
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Therefore it is saide Iere. 13. 23. Can the blake-More chaunge his skin? or the Leopard his spots? thē may ye also doe good that are accustomed to do euil.
Therefore it is said Jeremiah 13. 23. Can the blake-More change his skin? or the Leopard his spots? them may you also do good that Are accustomed to do evil.
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Here the Prophet affirmeth, that it is as hard to cure an old disease that is bred in the bone and to remedie a sinne that hath béene hatched,
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,
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and brought vp with vs, as to washe a black-more white, or to change the spots of a Leopard, which cannot be with out destroying of nature.
and brought up with us, as to wash a Blackmore white, or to change the spots of a Leopard, which cannot be with out destroying of nature.
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And surely, trie it who will, hee shall finde it as harde a matter to leaue an old custom,
And surely, try it who will, he shall find it as harden a matter to leave an old custom,
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whether it be of sw••ring, of gaming, of lying, of whoring, of euill company, or of any other sinne,
whither it be of sw••ring, of gaming, of lying, of whoring, of evil company, or of any other sin,
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as to wash an Aethiopian. Therfore it is written, Prou. 27. Though thou shouldest bray a foole in a morter, emonge whea•e brayed with a pestell,
as to wash an aethiopian. Therefore it is written, Prou. 27. Though thou Shouldst bray a fool in a mortar, among whea•e brayed with a Pestle,
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yet will not his foolishnes depart from him. yet will not his foolishness depart from him.
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So that as longe as we are in custome with sinne, the doore of repentance is barred vp against be.
So that as long as we Are in custom with sin, the door of Repentance is barred up against be.
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The fifth hinderance is long escaping of punishmēt for the wicked therby are sta•••ed in sinne,
The fifth hindrance is long escaping of punishment for the wicked thereby Are sta•••ed in sin,
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and driuen of from repentance, euen as an olde théefe that hath stollen a long time,
and driven of from Repentance, even as an old thief that hath stolen a long time,
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and escapeth both prison, and gallows, is animated more boldely to procéede in his wickednesse, thinking he shall so alwayes escape.
and escapeth both prison, and gallows, is animated more boldly to proceed in his wickedness, thinking he shall so always escape.
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So many filthy & loose liuers go forward in their abhominations without repentaunce, thinking that because God doth not incontinētly punish them,
So many filthy & lose livers go forward in their abominations without Repentance, thinking that Because God does not incontinently Punish them,
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and shew some manifest iudgments & signe of his wrath vpon them, therefore they shalbe acquited for altogether.
and show Some manifest Judgments & Signen of his wrath upon them, Therefore they shall acquitted for altogether.
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Wheras contrariwise, if God should by and by strike th̄ down assone as they had sinned by thundering vpon one,
Whereas contrariwise, if God should by and by strike that down As soon as they had sinned by thundering upon one,
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and lightning vpon another, and raining fire, & brimstone vpon the third it would make them afraid.
and lightning upon Another, and raining fire, & brimstone upon the third it would make them afraid.
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548
Hereupon it is said in Pet. 2. 3. 4. This first vnderstand that there shal come in the last dayes mockers, which will walke after their lustes,
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,
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549
and say where is the promise of his comming? For since the fathers died al things continue alike from the beginning of the creation.
and say where is the promise of his coming? For since the Father's died all things continue alike from the beginning of the creation.
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But let these men well knowe, that when God hath delayed along time, & prolonged the terme, of the wicked, at length he will shew yt although• he waited for their repentance,
But let these men well know, that when God hath delayed along time, & prolonged the term, of the wicked, At length he will show that although• he waited for their Repentance,
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yet he fo••gate not their misdéedes, but registre• them before him, and packed them vp 〈 ◊ 〉 a great heape, to increase the terrour o• his wrath.
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.
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The sixt hinderance is the beholding 〈 ◊ 〉 other mens endes.
The sixt hindrance is the beholding 〈 ◊ 〉 other men's ends.
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For when some me• that haue liued a wicked, & an vngratiou• life, and haue bene notorious sinners euen to the worldward,
For when Some me• that have lived a wicked, & an vngratiou• life, and have be notorious Sinners even to the worldward,
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so that euery man cou• point at them: yet, if vpon their death 〈 ◊ 〉 they can say a fewe good wordes,
so that every man cou• point At them: yet, if upon their death 〈 ◊ 〉 they can say a few good words,
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and crye God mercy, and say their praiers, and forgiue al the world, and so die quietly:
and cry God mercy, and say their Prayers, and forgive all the world, and so die quietly:
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It is merueilous to heare howe the foolish people of the world will exalt them, & iustifye them saying, hee made a very good ende, as any man could make,
It is marvelous to hear how the foolish people of the world will exalt them, & justify them saying, he made a very good end, as any man could make,
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and died as qui•• as a Lambe, & set all things in good or••• before he died.
and died as qui•• as a Lamb, & Set all things in good or••• before he died.
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Herevpon an other w••ked & monstrous verlet is encouraged 〈 ◊ 〉 sinne.
Hereupon an other w••ked & monstrous varlet is encouraged 〈 ◊ 〉 sin.
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For thinketh he, such a man liued 〈 ◊ 〉 loosely as I, or any man else,
For Thinketh he, such a man lived 〈 ◊ 〉 loosely as I, or any man Else,
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and yet 〈 ◊ 〉 made a verie good ende, and why may not I do so too? But alas these mens eye• are bleared.
and yet 〈 ◊ 〉 made a very good end, and why may not I do so too? But alas these men's eye• Are bleared.
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For to die quietly is no to 〈 ◊ 〉 〈 ◊ 〉, to crie God mercie for fashion, is not to haue God mercifull, to say a fewe •••yers with téeth outwarde, is not to die in the faith of Christ,
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 tooth outward, is not to die in the faith of christ,
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for many may doe all this, and yet die miserably.
for many may do all this, and yet die miserably.
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The last let is hope of long life, for while men féede, and besette them selues in this hope, they waxe dronken in sin,
The last let is hope of long life, for while men feed, and beset them selves in this hope, they wax drunken in since,
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and defer the day of Repentance.
and defer the day of Repentance.
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As the riche man in the Luke. 12. dreaming of his long life cast off all thought of God,
As the rich man in the Lycia. 12. dreaming of his long life cast off all Thought of God,
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and of the other life, and of Christes comming, and of Repentaunce, and all good thinges, and sayid within himselfe:
and of the other life, and of Christ's coming, and of Repentance, and all good things, and sayid within himself:
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Soule thou hast muche goods laid vp for many yeres, liue at ease, eate, drinke, and take thy pastime.
Soul thou hast much goods laid up for many Years, live At ease, eat, drink, and take thy pastime.
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Thus the bleareyed men of this world, choke vp Repentance, & quite smother it, by doting themselues with hope of long life.
Thus the bleareyed men of this world, choke up Repentance, & quite smother it, by doting themselves with hope of long life.
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Therefore my deare brethren, I beséech you by the mecies of God in the bowels of Iesus Christ, that none of all these common lets may stay you from spéedy, and vnfeigned Repentance.
Therefore my deer brothers, I beseech you by the mecies of God in the bowels of Iesus christ, that none of all these Common lets may stay you from speedy, and unfeigned Repentance.
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But that you may ouerstride them all, least vnhappily you being found without Repentance, and taken tardie in your sinnes, should all perish,
But that you may ouerstride them all, least unhappily you being found without Repentance, and taken tardy in your Sins, should all perish,
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and be damned according to Christs sentence.
and be damned according to Christ sentence.
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Wh••• fore in conclusion, let vs with godly E•chias be afraide of Gods threateninges, sorrow aforehand, stand in awe of GOD examine our conscience, mourne for our sinnes,
Wh••• before in conclusion, let us with godly E•chias be afraid of God's threatenings, sorrow aforehand, stand in awe of GOD examine our conscience, mourn for our Sins,
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& lament inwardly, that when the wicked which haue swimmed in pleasures here belowe, shall enter into their eternal paynes, we may then, I say there, haue euerlasting peace,
& 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,
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& rest, that when Iesus Christ shall appeare from heauen with all his holy Angels, we may haue crownes of glory,
& rest, that when Iesus christ shall appear from heaven with all his holy Angels, we may have crowns of glory,
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and victory clapped on our heades, and raigne with our God, & our sauiour his sonne,
and victory clapped on our Heads, and Reign with our God, & our Saviour his son,
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and all his Sainctes and Angels, in the middest of all ioy ▪ in the heauens for euermore.
and all his Saints and Angels, in the midst of all joy ▪ in the heavens for evermore.
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To the which ioy he bring vs all, which hath so bearely bought vs, Iesus Christ the righteous:
To the which joy he bring us all, which hath so bearely bought us, Iesus christ the righteous:
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to whom with the father & the holy Ghost, be all honour, glory, praise, power, empire,
to whom with the father & the holy Ghost, be all honour, glory, praise, power, empire,
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and dominion, now and for euermore. Amen. FINIS.
and dominion, now and for evermore. Amen. FINIS.
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