A Sermon of repentance.  
A very godly and profitable Sermon, preached at Lee in Essex, by Arthur Deut, Minister of God's word. And published at the request of sundry Godly and well disposed persons. 1581. the 7. of March.  jonah. chap. 2. ver. 8. They that wait upon lying vanities, Forsake their own mercy. 
Imprinted at London for John Harison, and are to be sold at the white Greihound in Paul's Churchyard▪ 1582.   

To the Reader.  
ALthough I was most unwilling that this poor Talon and travail of mine, should ever have been broached abroad, and come to light: both because it may seem as a Candle lighted at no one day: as also because many other men's doings might more worthily a great deal have been published, and committed unto letters: Yet because divers which heard it preached with a lively voice, were very instant, yea, and more than importunate with me to have it published, using such reasons as I could not well gainsay, I did at the last yield to their request, and so this untimely fruit is come abroad, to be sold in open markets. Let no man be offended that I have not strained myself to fly an high pitch, to foam out the froth of man's wisdom, and to make a great show of learning, by blowing the bladder of vanity, till it burst with swelling. For that is not my use. I seek especial the salvation of the simple and ignorant, and therefore stoop down to their reach and capacity. Therefore I beseech thee gentle Reader, accept my good meaning: Read this without prejudice, like it as thou profitest, so shalt thou have praise of God, & comfort in thy conscience.  A. D.  

The Text.  Luke. 13. 5. I tell you nay: but except you repent you shall likewise perish. 
THE occasion of these words of our Lord and Saviour jesus Christ, was because there were certain that showed him of the Galileans, whose blood Pilate had mingled with their own Sacrifices: That is, murdered them as they were sacrificing: and so their blood was mingled with the blood of the beasts which were sacrificed. Those men therefore, though that these Galileans were greater sinners than 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. 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: but in the mean while to flatter themselves, & to be blindfold in seeing their own sins. For these men thought, because the like judgements did not fall upon them, therefore they were safe enough, they were not so great sinners but rather highly in the favour of God. According as many do falsely suppose, that those are always the worst sort of people whom God doth most strike, 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, or to favour and cocker him as he is best, but only taketh some examples as he thinketh good, for the instruction and advertisement of all others, and to be as it were looking glasses, wherein every man may see his own face, yea, and his own cause handled, & that God is a severs revenger of sin, that all men may learn by the example of some, to tremble & beware, lest peradventure they be worthily constrained to keep their own turns, and to know what they have deserved. These men which brought these news to our Saviour Christ, had not taken forth this lesson, whereupon our Saviour in justly occasioned to correct their erroneous, and sinister judgement, and to teach them that they must not rejoice at the just punishment of others, but rather to be instructed thereby to repentance.  
And further to signify, that God doth not always most punish the most notorious offenders, as Murderers, thieves, Robbers, Whoremasters, Blasphemers, quarrelers, Scoffers, and such like, but reserveth them unto the judgement of the great day, and as it were fatteth them against the day of slaughter: and therefore he answereth them negatively, and sayeth nay, or not so, but except you repent, you shall all likewise perish: as if he should say, are you of this opinion indeed, that only monstrous Sinners are punished in this world, & others let alone: or that the Galileans, and these eighteen upon whom the Tower in Siloan fell, were greater sinners than all others? Or do you think because the same judgements have not light upon you, therefore you shall steal away in the dark, & escape the judgement of God? No, no, you are deceived. For I say unto you, that, except you mourn and lament for your sins, and fall to some agreement with God in time (you I say, even you which are so ready to condemn others, and justify yourselves) shall not only perish with the like judgements in this present world, but be everlastingly condemned in the world to come. So that our Saviour in so saying, doth thunder down a most dreadful sentence upon all our heads: for he concludeth and setteth it down, that all men living upon the face of the earth, whether they be high or low, rich or poor, young or old, noble or unnoble, learned or unlearned, simple or politic, of what estate, degree, and condition soever they be living, and dying without repentance, shall perish: and be damned in hell fire for ever: The Scriptures are full of such Thunderbolts: john. 3. 18. He that believeth not is damned already. And 2. Cor. 13. verse. 5. Prove yourselves whether you are in the Faith, examine yourselves. Know ye not your own selves that jesus Christ is in you, except ye be reprobates? Where the Apostle flatly setteth down, that all those which have not Christ dwelling in their hearts by faith which is the household sister of repentance, are no better than reprobates, castaways, and condemned persons. But because the most people in those days are grossly deceived in repentance, both concerning what it is, what it meaneth, what it worketh, what be the qualities, & conditions of it, which be the causes, and which be the lets and hindrances, and also why, when, and wherefore we should repent. Therefore I have in present infent to teach first what is repentance. Secondly, which be his qualities and effects. Thirdly, when we should repense. Fourthly, wherefore we should repent. And last of all what letteth us from Repentance: which order, and method of teaching although some may mislike (as indeed with me it is not ordinary,) yet considering the matter I have in hand, I think it not inconvenient. But the matter. Repentance is an inward sorrowing, and continual mourning of the heart and conscience for sin joined with faith and both inward, and outward amendment: Inward I say in changing the thoughts and affections of the heart: and outward in changing the words, and works from evil to good. This repentance no doubt was in David, who when he was covertly reproved by the prophet Nathan, and his sins laid before his eyes, did not stubbornly defend them, and so justle against God: nor yet secretly excuse them, and daub them over, but cried out in the bitterness of his heart: I have sinned, and thereupon made the 51. Psalm. A Psalm indeed full of dolour and heaviness: Wherein the Prophet bewaileth his falls, lamenteth his sins, and prayeth even for a new heart, and a new spirit, new thoughts, new affections, new purposes of amendment of life. So that in David we may see an inward sorrowing, a lasting grief (as the book of Psalms doth every where declare, which layeth him out as it were in an anatomy) yea, and great reformation, both in inward, & outward sins. Here therefore behold what is Repentance. Likewise S. Peter through infirmity having denied his Lord and Master Christ, and being punched of his own conscience, & wakened with the alaram of a poor Cocks crowing, went out of the Court of Pilate with a heavy heart weeping bitterly, & ever after stoutly professing Christ even unto the death. See then what is Repentance. The Prophets in the old Testament exhorting the rebellious jews unto Repentance, use commonly an Hebrew verb which signifieth turn ye, or return ye & come back again, by the which Metaphor is meant, that like as a man that is strayed far out of his way, must turn quite back again the contrary way: So those that have strayed from the ways of Godliness, to the way of sin, must come back again, as fast as ever they went forward, & altogether change the course of their life: so that Repentance is an earnest turning unto God with all our heart, soul, and mind. Saint john Baptist, and the Apostles in the New Testament exhorting unto Repentance, use a Greek word which signifieth a changing of the mind afterward, or afterwitte, so that those which through their folly & want of former wit, have slipped into the deep pit, and dangerous gulf of sin, when they come to themselves, & have recovered their wits, will be wise afterward, & take heed they never come there again according to the Proneth: The burnt child will take heed of the Fire. By this time I hope you see what is repentance. It is not every sorrow, but sorrow for sin, not for some sin, but for all sin, not for an hour, but for ever, not for a day, but continually, not for a week, but as long as we live. Some think every sorrow is repentance: but so should worldlings repent. Some think every little pant for sin is repentance: so should Pharaoh repent. Some think all weeping and lamenting for sin is repentance: so should Esau, judas & Cain, repent. Some think every little humbling of ourselves is repentance: but so should Achab repent. Some think that good words, and good purposes is Repentance: but so should every sick man repent. Some think the reformation of words and deeds, is Repentance: but so should civil men repent. Some think that cry God mercy is repentance: and so should every fool repent. You see therefore house many are deceived in repentance: but if you will see what it is indeed, look back to that which hath been said afore. For he that will repent in good earnest, must not hang down his head like a Bulrushe for a day only, and so have done, nor cry from the teeth outward, Lord have mercy on me, and so away: but he must make a back reckoning with diligent consideration of his former life. As did the Prophet David. Psal. 119. ver. 59 I have considered my ways and turned my feet unto thy testimonies. So must every one that meaneth to repent sink aside into some corner or out place, that there he may have room enough to beat his own conscience, & to make his heart smart for his sins, by aggravation thereof, & weighing all the circumstances, as in the 9 of Daniel: The Church of God confesseth her sin, not lightly but with wonderful great exaggeration, and heaping of one thing to another. So that it is not enough to say I have sinned, but to say I have most traitorously sinned, I have most obstinately, carelessly, and rebelliously sinned, I have monstrously offended in such a place, in such a hour, in such company, in such a day. In such a corner in the dark I committed adultery closely, when I thought none had seen me: In such a Chamber I defiled my neighbour's wife? mine own conscience doth accuse me of it. In such and such company I have been drunk, I have spoken and railed against God's word, I have mocked the preachers, I have spared no oaths, nor filthy speech, and now O Lord, Lord, what an ugley monster, and wretched villain am I. Here I stand before thy presence all naked, blind, wounded, poor, wretched, and miserable, having deserved a thousand damnations, if thou shouldest enter into judgement, and try the law with me. Therefore I beseech thee show pity, and compassion upon me. Ancient my wounds with the oil of mercy: restore me my sight, cloth my nakedness, every me that am poor, strengthen me that am weak: help me that am fallen: oh bid me not farewell. The infant overcometh his mother with crying, the child his father with weeping, & the servant his master by entreaty, & wilt not thou be entreated O Lord? Thus I say if every man would speak in his conscience to God, & thus narrowly or more narrowly, examine himself, undoubtedly he were in the way of repentance.  
But alas it is a world to see how the blind Bussards, and crooked cancrewormes of this world, go awry from this rule, deceiving themselves with the bare title and naked name of repentance. Many in deed can talk of it: but few walk it it. Many speak of it: but few feel it. Many describe it: but few know it. It is hid and locked up from the world, and revealed only to God's children. Many think they have caught it, when they have but the shadow of it. It is so high that few can reach it. It is so deep that few can come to the bottom of it. It is so narrow that few can pierce into it. So wide that few can comprehend it. So slippery that few can hold it. So scerete that few can find it. Therefore my dear brethren, I beseech you let us pray unto our God, that he would reveal unto us this mystery which is hid from the world, that we may truly see it, and know it, find it, & feel it to our endless comfort, through Christ jesus: which grace he grant us.  
But now to the second point concerning the qualities, and fruits of repentance. One special quality of repentance is always to bring with it remission sins: for where true repentance 〈◊〉 before, there remission of sins must ●●cessarily follow after, not that repentance deserveth remission of sin: but because where God works repentance, there he pardoneth sin because of his promiss. At in Ezech. 1827. When the wicked turneth away from his wickedness that he hath committed, and doth that which is lawful and right, he shall save his soul alive. And again, Esay. 55. 7. Let the wicked forsake his ways, and the unrighteous his own imaginations, and return unto the Lord, and he will have mercy upon him. So here we see to whom forgiveness of sins, and the mercies of God belongeth: Namely to the penitent sinners, to those that leave sin, and embrace Godliness: to those that forsake his own ways, and imaginations, & turn unto the Lord. And as for such as walk on in their own ways, and follow the delights of sin without any sorrow, or purpose to leave them, they have nothing to do with the mercy of God: & though jesus Christ had ●●●●red an hundred deaths (which could not be) yet shall no unpenitent sinner have remission of his sins by his death, nor any other benefits of his Passion, for they belong only to his Church, and chosen people here upon the earth. He therefore that is not of the Church, he that is not grafted into Christ by faith, he that is not a member of his mystical body, can enjoy nothing by Christ's death. If any man abide not in me, he is east forth as a branch, and withereth, and men gather them, and cast them into the fire, and they burn. john 15. 9 We read in the 29. of Deuteronomie, How God barreth all stubborn sinners from his mercy, and doth most terrible shoot out against them. He that heareth the words of this curse, and blesseth himself in his heart, saying, I shall have peace although I walk according to the stubbornness of our own heart, thus adding drunkenness to thirst: the Lord will not be merciful unto him, but then the wrath of the Lord, and his jealousy shall smoke against that man, and every curse that is written in this book, shall light upon him. So that God saith plainly, he hath no mercy for such as walk in the vain delights of sin, and in the stubbornness of their own heart, adding drunkenness to thirst, that is one horrible sin to another. Yet for all this it is a wonder to see, how the blind worms of this earth deceive them selves. For they think whatsoever they say, whatsoever they do, be it good, be it evil, whether they repent, or not repent, yet they shallbe saved by Christ's death, as though they would make it a bawd to their sins, & so work that villainy against Christ. I hope to be saved by Christ's death, aswell as the best of them all saith some. But where is thy repentance thou miserable wretch? Dost thou think that God's mercy is common to all? and Christ's death a bawd for thy sins? No no, when it conuneth to the upshotte, thou shalt stop short. For it will prove far otherwise: for thou shalt find God's mercy turned into justice: and Christ's death into Wormwood: because thou hatedst knowledge, and choosedst not the fear of the Lord. Thus you see my dear brethren, that Repentance must needs go before forgiveness of sins, & where it leadeth not the way, there the gates of God's mercy are shut up, and this is the first quality of repentance. It hath also another condition and that is, to alter and change men from that they were before, not in the substance and proportion of the body: but in the qualities & conditions of the mind. For whosoever hath truly repent, you shall by and by see a most marvelous, and wonderful change in him, so that he will not do as he hath done, nor speak as he hath spoken, nor company as he hath companied, nor play the good fellow (as they term it) as he was wont to do, nor run to the same excess of riot he was wont. And this is it that amazeth the world, and causeth them to bristle and foam at the mouth like wild Boars, and to speak evil of them that are turned unto God. For the world loveth his own, and cannot abide that GOD should pluck one feather from his Wings, But repentance doth violently pull men out of the claws of Satan, and change them from the conditions of the world, for it maketh of proud, humble, of hurtful, harmless, of cruel, meek, of Wolves, Lambs, of Lions, Sheep, of adulterers, Chaste livers, of Drunkards, sober men, of Swearers, reverent speakers, of Haters, Lovers, of Despisers, embracers, of Scoffers, Followers, of Earthly, Heavenly, of Devils, Saints. All this worketh Repentance. Paul traveled towards Damascus, a Wolf, a Persecuter, a bloodsucker, an hater, a despiser: but ere he came there, he was quite changed, and clean of an other mind. So mighty was he that met him by the way: When jesus Christ sent down the holy Ghost upon his Disciples, according to his promise, there were some scoffers at Jerusalem, which mocked and said, they are full of new wine: But the same men cried out by and by after, men and brethren, what shall we do to be saved. Here was a most wonderful and sudden change. See then the force of Repentance, when God striketh it into the heart of man, and driveth the nail to the head as they say. It effecteth that which all the wisdom and policy of man, is not able to bring to pass, no when they have prolled hither and thither, and ●●ide their heads together, and sought all the corners of their wits, yet can they not tell which way to turn their hand, or where to begin to change the heart of a man, and to convert him to God. Therefore Repentance is stronger than all the whole world, and worketh that which all men with their natural wits, 〈◊〉 heads, and deep devices can not compass for the conversion of a Sinner, is a work supernatural. Here than we have a glass to behold ourselves in, whetherever we have Repent or no. For if we find not this change and alteration in us, we have not repent, and so consequently remain under Damnation. Therefore, let every man look unto himself, for mark how much he is changed, and altered from his former evil ways, so much hath he repent. And he that is the same man he was three, four, eight, nay thictie years ago, surely, surely, he hath not repent, and therefore abideth in damnation. I marvel then how those men, which never felt any change, or alteration wrought in them, nay, whose consciences tell them, that they are not changed, ne know what it meaneth, can have any hope of salvation: Unless peradventure they believe not this doctrine, or think it to be false. But I will send over these men to such as have been in the like case they now are, and yet thought they might do well enough for all that, although both blind in judgement, and corrupt in conversation. I have known and do know men, which before their conversion, and inward change, were counted as honest men, as ever broke bread, and as substantial men as any could be, as true dealers, upright livers, & good housekeepers as any of their neighbours, yea, and they had the same opinion of themselves too: 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, and when they have had new hearts given then to discern better, and new eyes to see better, as men come out of a damp, have wondered and marveled at the palpable and gross darkness they were in before, and have burst forth into these words, that they would not be in the same case they were afore, no not for all the worlds goods, for if they should have died in that case, they were sure they should have been damned: But I pray you what case were they in before, were they not good honest men, & well accounted of, and honest livers, and well taken wheresoever they came? Surely they were so taken in the world, but now they think far otherwise of themselves, their eyes being opened, and their judgements enlightened, for now they see that they saw not before, now they understand that God condemneth many, whom the world justifieth. Me thinketh this example should make civil and worldly men see and suspect themselves, and know their own misery before God. For these men were as good as they before their conversion, and yet afterward confess that they were plunged in the Bottom of Hell, and drowned in the depth of Damnation. He that hath ears to hear, let him hear, and he that hath eyes to see let him see: For if men will still soothe themselves for all this, that they shallbe saved without feeling any change, or work of repentance:  
It will cost them full dear in the end, for Christ●s words will prove true, that whosoever repenteth not shall be damned, that is, whosoever doth not feel in himself what is Repentance, and find in himself the qualities thereof that he condemned. For where Repentance is, there be the qualities of Repentance, and where the qualities be absent, there is no true repentance. So that where christ sayeth, Except ye repent ye shall all perish? It is all one, as if he had said, except ye know the truth of Repentance, except ye can prove unto your consciences the forgiveness of your sins, except you feel a change and alteration in the bottom of your heart, of all your former lewd ways and misdemeanour, you shall surely perish and be damned. But let us yet a little further search out the qualities of Repentance, the Apostle in the seventh Chapter of the second Epistle to the Corinthians setteth down seven natable qualities, and effects of Repentance. The first of them he nameth Care. For behold saith he, this thing that you have been godly sorry what Care it hath wrought in you, that is, an earnest study, and as it were a taking thought to please God. For where true Repentance hath once wrought, there followeth great care afterward. Care I say to live in the obedience of God, Care to keep a good conscience, Care to reform our households: Care to instruct wives, Children and Servants in the knowledge of GOD: Care to pray with them Morning and Evening: and generally Care to perform all duties belonging unto God, so that Repentance is not a careless, but a careful thing. Let not men think therefore, that although they welter in the carelessness of the flesh, and sleep in security all the days of their life, yet their repentance is good enough, yea and though they spend whole days, Hightes, Months and Years in vanities, Plays and pastimes, in Idleness, fond, delight, pleasure, and voluptuousness, in negligence of all duties, forgetfulness of God, and contempt of all good things: Yet for all this they repent for their sins, and hope to be saved as well as any other. But alas how can these things stand together, to repent for sin, & to delight in sin, to hate sin, and love sin. to fly from sin, and to follow after sin. But these men I perceive, would fain make Saint Paul a liar. For he sayeth, a m●● hath never repent, except he be careful afterward to please God. They say they do repent, & have repent: although they live never so wretchedly, & carelessly. But when all licentious and lewd livers, filthy whoremongers, beastly belligoddes, and careless caitiffs, come to the kingdom of God, and are saved: then shall these men also come with them to be saved by careless repentance.  
The next quality and effect of Repentance is named, clearing of ourselves, that is, discharging of ourselves, when sin doth accuse us, and lay things to our charge, for when sin and Satan doth terrify the conscience of the poor penitent sinner, by and by he fleeth unto God and asketh forgiveness through jesus Christ, and so cleareth himself, and maketh his Apology against sin, and Satan, like as a man that is presented into the Court, upon suspicion of whoredom, or any other notorious crime, must clear himself by witnesses, of that which is laid to his charge. So the conscience that is cited by Satan before the justice, and judgement of seat of God, cleareth itself by Repentance, and asketh forgiveness through jesus Christ. So that here we may see a wonderful fruit of a penitent conscience, it cannot abide the accusations of sin: It can not be quiet till it be reconciled unto God: & so have peace within itself. For this is to be noted in the godly man, that when he hath committed any sin, and his conscience telleth him of it, by and by he feeleth Lead within him, and is all heavy, and can not sleep quietly, till he have got into some corner, where he may mourn, and lament to the full, and confess, and lay open himself unto God, and so clear himself through Christ jesus, his conscience bearing him witness that his sin is forgiven. Whereas contrariwise the ungodly man, when his conscience accuseth him of sin, he dispatcheth away all such thoughts, and treadeth them under foot, and by and by calleth for a pair of Cards, or Tables, and some merry companion to drive away the time, and to put out all such thoughts out of his head, and so indeed he increaseth them more and more, and causeth them rankle inwardly.  
The third quality is called indignation, that is, a mortal and deadly hatred ●gainst sin, as when a man doth shu●der and shake, and as it were grind h●● teeth at the remembrance of his sins for this is always in the penitent person to loath and abhor all sin from his heart both his own sins, and the sins of ●ther, and to hate it as the Devil himself, which is the Author of it, and to fly from it, as from the very cutthroat, and hang● man of his soul, and to know it to be the only thing that blindeth, that hardeneth, that separateth from God, and procureth all plagues, and diseases, both of body and soul against us. Therefore he spiteth at it in defiance, and disdaineth it, and stoppeth his nose at the stink of it, wheresoever he smelleth it.  
The fourth thing is fear, which is a certain awe of God, when a man is afraid to displease him. For the penitent person feareth alway, and being privy to his own infirmity and weakness (when God never so little withdraweth his grace, and leaveth him alone) worketh his Salvation with fear and trembling. He will not presume upon former grace to commit any sin, nor flatter himself in the mercy of God, and in the things that he hath already tasted of God, to yield to some little sin, thinking he may do that, and be the child of God well enough, because some of God's children have fallen into greater, but rather he trembleth at the least motion of sin, and is afraid of the temptations, which Satan trumpeth in his way, and is afraid when the temptations of sin are upon him▪ to satisfy the hunger of sin, but rather he fighteth against sin, when sin fighteth against him, and presenteth the fear of God before his eyes (as godly joseph in the assault of Putiphars wife) to be as it were a Tower of defence & Wellspring of life, to avoid the snares of Death.  
The fift thing is Desire, that is a hungering, and thirsting after righteousness.  
For the penitent man is ravished with desire of good things. He desireth to be every day better than other: He desireth to leave every day some sin: He desireth to pray. He desireth new knowledge, and new understanding of heavenly things. He desireth to hear Sermons, and will strain himself to hear them. He desireth the company of the godly, he thinketh himself in heaven, when he is amongst them. He desireth the salvation of his very enemies, and prayeth for them. All these and many other such like desires are in the penitent man.  
The first quality is zeal, which consisteth in the earnest embracing of virtue, and hatred of vice, so that the penitent person, is zealous in every good thing. Zealous of God's glory in all places, in all companies, and amongst all persons, he cannot abide that God's honour should be impeached, or his name blasphemed, or his glory trampled under foot by wicked men, but he will open his mouth to reprove the wicked, and stand stoutly in the defence of God's glory. 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: wicked amongst the wicked, a Papist amongst Papists, a worldling amongst worldlings, and a Swearer amongst Swearers, a Weathercock that turneth with every wind. The penitent man I say, is not of this stamp, but he is constant and zealous in all good things. He is zealous both against the pleasures and profits of sin, though he might win a whole world, or pleasure himself never so much, by committing a sin against God, yet will he refuse it, for he hath learned from Christ's mouth, that it shall not profit a man to win all the whole world, and to lose his own soul.  
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. As for example, if he have offended in gluttony, he will Revenge himself by fasting two or three days after: If he have offended in whoredom, he will be revenged of his lusts, by haltring, and bridling them ever after: If he have offended in covetous catching and polling of other men's goods, he will he revenged of himself by restitution, as was godly and penitent Zacheus, and this in deed is a special fruit of Repentance, to reform ourselves in 〈◊〉 things, wherein we have most offended. Now than you see (my dear brethren) what lieth in the belly of repentance, and which be her inwards, so that we must needs now come to the unlasunng, and unboweling of Christ's words. Except ye repent saith he, ye shall all perish, that is: except ye have this forenamed care, you shall all be damned: Except ye have this clearing of yourselves, you shall be damned: Except you have this indignation, you shall all he damned: except you, have this fear, you shallbe damned: Except you have this desire, you shall a● be damned: Except you have this zeal, you shall all be damned. Except you have this revenge, you shall all be damned.  
For our Saviour Christ doth not speak of the bare name of Repentance▪ But of Repentance withal his furniture, and appurtenances: so that who so ever hath not Repentance with all his qualities and effects, or at least some measure of them, he hath no Repentance indeed, and therefore shall be damned. For except ye repent ye shall all perish. But me thinketh I here some man say. Here is nothing but damnation, damnation.  
You preach nothing but the law: Let us hear of the Gospel. My brethren I protest unto you, that I speak of love, whatsoever I speak, I desire the salvation of you all, if I could win but two in all this congregation, I would count myself happy, & think that God had greatly blessed my labours.  
And undoubtedly, if I knew any nearer way to bring you unto GOD, then by preaching the Law, to make you know yourselves, surely, surely, I would use it. Or if I could be persuaded, that the preaching of the Gospel, and mercy would do you more good: you should hear of nothing, but Gospel, Gospel, mercy, mercy: But alas, I see that every careless, and every ignorant man presumeth upon God's mercy, I see that every filthy liver, and notorious blasphemer abuseth God's mercy, in applying it to himself 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, & hear of it no more, but have the Gospel preached, which in deed belongeth not unto them, continuing in their stubbornness: but only to the penitent sinner, which forsaketh himself, and groaneth, and panteth under the burden of his sin. Therefore, when I see you humbled with the conscience of your sins, and groan and pant under the burden of them, when I see your faces blubbered with weeping, and your hearts mollified, and sorrowing with care, then will I comfort you, and cease to preach the law. But I pray you, will you steal, murder, and commit adultery, and yet hear of mercy? Will ye Mock, Swear, blaspheme, and Rail, and yet hear of mercy? Will you serve sin, hate virtue, and follow your own lusts, and yet hear of mercy? Would you have Plasters before you have wounds: Would you have Physic, before you be sick? Would you be let blood, before you have need? Would you not account him a foolish Physician, that will minister Physic to a whole man? Would you not think him an unskilful Surgeon, that will apply a gentle salve to an old festered sore, and not rather Corsie it? Then know my brethren, that because you are full of gross humours, you must have strong purgations: Because ye are full of old festered wounds, you must have corrosive Salves, for that is the best for you, and the speediest way to recover your health, and for as much as you be rough Horses: you must have a rough rider: And hard knobbie timber, must have hard wedges, and hard strokes with a beetle. We preach the Law to drive you to Christ, We preach judgements, to make you seek Mercy: We preach damnation, to bring you to salvation. But to preach Mercy and forgiveness, before men see their sins, or know their miseries by the preaching of the Law, is to preach the Gospel unprofitably. For, he that is ignorant of the Law, knoweth not what misery is in himself: nor what mercy is in God.  
What father is there, who if his child should play the stubborn boy, and disobey him in every thing he commanded, would struck his head, and say he were a good boy, and not rather severely correct him, and whip him with a rod? What master will commend his servant for doing what he list, and not what he commandeth him? even so we may not disobey and do evil, and look to he flattered too, and not rather chidden. Let us know then that although God use searing, lancing, corzing, and searching of the bones, and other violent remedies, yet in the mean while he procureth our health by them. And let us further understand, that forasmuch as there is none other means to draw us unto salvation, but by cleansing of all our vices, and the same cleansing can not be done, but by violence, when we be warned by the doctrine of the Law, so as our own consciences accuse us.  
Although we like well to be now and then flattered, and soothed, yet let us seek to be spoken unto earnestly, and to have our faults told us, and to be made ashamed of them, and to have our unhonesty discovered, & not desire to be pleased. For it were the next way, to make us rot in our own filthiness, if we should hold it so in secret: & it would cost us dear the setting on, if we should be so flattered by men, and in the mean season the heavenly judge shall thunder down upon us.  
Therefore, when any man cometh to a Sermon, let him first and foremost make his reckoning to be rebuked, as meet is, and let him understand, that it is for his profit that he is not soothed. And if he have itching ears, let him lay them away from him, assuring himself that else he is foreclosed, so as he shall never receive the doctrine to his profit and instruction. And let him be content to have his sores rubbed and bewrayed, that he may be brought to that, which is for his welfare. If a man please a sick body, what shall become of him, shall he give him drink every minute of an hour? Shall he give him wine whereas he should give him water? Shall he give him Salads? It were the next way to poison him. To be short, it is certain that a man doth always seek his own death, when he would have men to soothe him. But now which is better either that he which hath the ordering of a sick man, should yield to all his desires, or that he should bridle him, notwithstanding that he chafe and 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, and raise up men with the preaching of mercy: before they have been cast down with the sense of God's judgements. Cease therefore to open your mouths to make hue and cry over the Country, saying: they preach nothing but the Law, the Law, damnation, damnation, unless ye will take in Christ too, and make him one of the number, and accuse him of want of wisdom, because he preacheth & crieth out, that whosoever repenteth not, shallbe condemned. For my part I preach the Gospel, to whom the Gospel belongeth, and the Law to whom the Law belongeth. I preach Mercy to whom Mercy belongeth, and judgement to whom judgement appertaineth. And therefore hold your peace, and be content to be ruled by the wisdom of God. But now let us proceed to the third general point, which is the time when we should Repent.  
The holy Ghost in the Scriptures pointeth us to the present time, and exhorteth us to make that the time of our Repentance, as joel. 2. 12. Therefore also now the Lord sayeth, turn you unto me with all your heart, with fasting, with weighing and with mourning. Likewise in the 3. Chap. to the hebrews, exhort one another while it is called to day, least any of you be hardened, through the deceitfulness of sin. And in the same Chapter. To day if you will hear his voice, harden not your hearts as in the provocation. So that now, even now, even now, is the time of our Repentance. Now whilst he calleth, now whilst he speaketh, now whilst he knocketh, let us now therefore hear: let us now therefore obey: Let us now therefore redeem this day this present Wednesday, which have foreslowed so many days, which have so long hardened our hearts, which have let so many good things run out, and spill beside. Let us take up this day and make it the day of our repentance. Although we could never be moved with any Sermon hitherto, yet let us now be moved once at last. Let us now say, this shall be my day of Repentance, I will defer it no longer. But now will I turn unto my God, and forsake all my former wicked ways, and mine own imaginations, I will now change the course of my life, and begin all new again. I will be acquainted with God's word, and take counsel there how to do, and how to behave myself in every action. I will not only reform myself, but also my whole household, Wife, Children, and Servants, according unto the same. Thus my dear Brethren, I beseech you purpose in your hearts without any further delay, and be not like to Epicures, and sla●ckgraces, which say youth will be youthful, and youth will have his course, & what should we make it so holy, when we are young, tush, there needs but a sigh an hour before death, let us be merry now, we shall never be younger, we will Repent when we are old. As though poor souls, they had repentance in their sleeve, and at their commandment, and that they could repent when they list. No, no, these fellows shall pay for their presumption. For God will give them over to hardness of heart, and impenitency, because they took so much upon them, and made so long delays, that in the mean season they might enjoy the profits and pleasures of sin. Therefore good brethren, let us not put it off from day to day, but let us now seek the Lord whilst he may be found, and call upon him whilst he is near: let us take time while time is, for time and tide tarrieth for no man. Let us know this to be the time of our visitation. Our Saviour Christ wept over jerusalem, because they knew not the time of their visitation. He reproveth the jews, because they could discern the face of the Sky, but could not discern the signs of the times. 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, and wisdom crieth out in the streets.  
Therefore, now whilst we have the light, let us walk as children of the light: the night cometh when no man can work. It shall be too late to call for mercy after this life, when the gates of mercy are shut up, and Repentance will be too late. Oh dear christians, let us remember the five foolish Virgins, which because they forslowed the time, had heaven gates barred up against them. Let us also remember the fearful & doleful example of the rich Glutton, which being in Hell torments yelled, and yelped for the least ease and help that might be, and could not have it. An hundred thousand times therefore, better it is for us to leave our sins now to mourn for them now, and now to Repent, than hereafter alas when it shall be too late. Better now a great deal to take some pain, to strain ourselves to leave our sins, 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 ourselves in the way of wickedness and Destruction, and we have gone through dangerous ways: But we have not known the way of the Lord. What hath pride profited us? Or what profit hath the Pomp of riches brought us? All these things are possed away like a shadow, and as a Paste that passeth by. We have set ourselves against the children of God, we had them in derision, and in a parable of reproach: We fools thought their life madness, and their end without honour: but lo they are counted amongst the children of God, and their portion is among the Saints. Therefore let us know the time of our calling, and let us not be worse than the fowls of the air, the Stork knoweth her appointed time: the Turtle, the Crane, and the Swallow observe the time of their coming. The Husbandman taketh his times. The Mariner watcheth his tide. Therefore let us also take the time, & turn unto the Lord whilst it is said to day, which grace God grant us.  
Now let us return unto the fourth point, concerning the causes which may move us unto Repentance. Herein I have observed nine especial things. First, the great mercy of God, leadeth us unto Repentance. As Rom. 2. The bountifulness of God leadeth us unto Repentance, saith the Apostle. God doth continually follow us with his mercies and benefits, both concerning our souls & bodies, we have no good thing which we have not received at his hands, we hold all that we have of him, and to him we are beholding for all. Great is his mercy toward our bodies, but much greater towards our souls, and every mercy and benefit, either toward soul or body, calleth us to repenaunce. He giveth us meat, drink, and clothing, these call us to repentance: He keepeth us at his own costs and charges here below, this calleth us to Repentance: the Sun, the Moon, and the Stars, calleth us to Repentance. The birds of the air, the fishes of the Sea, & the fruits of the earth cry out upon us, both loud, and shrill: Repent, repent. All creatures move us to Repentance. Our creation calleth, our redemption crieth, our sanctification knocketh, and our Election moveth to Repentance. What could God do more for his vineyard, that he hath not done? Therefore let us repent.  
Secondly, the judgements of God move us unto repentance, for all the 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, & to prick us to Repentance. As in the 1. Cor. 10. When the Apostle hath cited divers great judgements of God against the old Israelites for divers sins, he concludeth: now all these things came unto them for examples, and were written to admonish us, upon whom the ends of the world are come. So that all the judgements we read of in the Scriptures, are so many admonitions, and as it were carteropes to draw us to Repentance. All the judgements we have read of, heard of, do see and hear of every day, knock & with main strokes beat down right upon our consciences to repentance. The ugly monsters, strange births, fiery constellations, unknown Comets, sudden deaths, marvelous droughtes, unwonted snows, horrible inundations, foreign wonders, strange apparitions, threatening of heaven above, with streaming and shooting fire, trembling of the earth under our feet, and our houses over our heads, as of late days. What are all these but as it were great Cranes with beams, and Cable Ropes, to draw us up to the Lord by Repentance.  
Thirdly, the word of God haileth us to repentance. For as God in old time sent his Prophets both early and late, to call the rebellious jews to Repentance: so he sendeth abroad his preachers, and messengers in those days, to sound up the trump of his word, & to ring the sweet bell of Aaron amongst them to awake them to repentance, but alas how lightly are they regarded? Who heareth their voice? But surely this is the last remedy that God hath appointed, & if this will not move us to repentance, if this will not cure us, then are we altogether uncurable.  
Fourthly, the infinite number of sins we have committed, aught to be so many spurs in our sides to prick us to repentance. It is sufficient saith Saint Peter, that we have spent the time passed of our life after the lusts of the Gentiles, walking in wantonness, lustres, drunkenness, gluttony, drinkings, and abominable Idolatries. Therefore it is time now to repent. Oh that men would look back to themselves, and consider themselves as they were forty, thirty, twenty, or ten years ago. Oh that they would call to mind their open & secret sins, & me thinketh it should make their heart bleed within their belly to think upon them. Oh that they would consider how much time they have misspent, & how many good things they have neglected, and altogether omitted.  
Fiftly, the shortness of our life calleth earnestly upon us to repent. The time of our life is sixty years, & ten, & if they be of strength eighty years, yet the strength is but labour and sorrow, so it is cut off quickly, and we fly away saith the Prophet David, we have spent our years as a thought, Therefore he addeth. Teach us to number our days, that we may apply our hearts unto wisdom. Our life for the shortness and inconstancy of it in the scripture is compared to grass, to a vapour to smoke, and to a weavers shuttle which glideth away swiftly. Even so the days of man pass away no man knoweth how. Man is of short continuance saith job, & full of trouble. Experience teacheth, that to day a man to morrow none. Hence away we must all, here is no abiding place for us, how soon we know not. Therefore let us repent.  
Sixtly, the small number of those which shall be saved: ought to thrust us forward to repentance. Strive to enter in at the narrow gate, for many I say unto you, will seek to enter in, and shall not be able saith Christ Luke. 13. 24. And in an other place he saith, the gate is strait, and the way narrow that leadeth unto life, and few there be that find it. If men would consider of this, it would make them look better about them, and try with them selves, whether they be of that small number or no.  
Seventhly, Death threateneth us, who is very terrible to the flesh, and the remembrance of it very bitter to a man that is soused, and soaked in the pleasures of this world. It flattereth no man, it regardeth not persons, it weigheth not friendship, it careth not for rewards, it is very grim, ugly, and cruel, and killeth down right where it hitteth. Therefore let us repent.  
Eightly, the day of judgement and second appearing of the Son of man ought to quicken us. The day of the Lord will come as a Thief in the night, in the which the heavens shall pass away with a noise, and the Elements shall melt with heat, and the earth with the works that are therein shall be burnt up, seeing therefore that all these things must be dissolue● what manner of persons ought ye to be in holy conversation and Godliness saith S. Pet. 2. 3. The Lord jesus shall show himself from heaven, with his mighty angels in flaming fire, rendering vengeance unto them that know not God, and obey not unto the Gospel of our Lord jesus Christ, saith the Apostle. 2. Thes. 1. I saw saith Saint john. Apoc. 20. A great white Throne, and one that sat on it, from whose face fled away both the earth and the heaven, and their place was no more found. And I saw the dead both great and small stand before GOD: and the books were opened, and another book was opened, which is the book of life, and the dead were judged of those things, which were written in the books according to their works. And the Sea gave up her dead, which were in her, and death and hell delivered up the dead, which were in them, and they were judged every man according to his works. In these places we see both the suddenness, the fearfulness, and glory of Christ's coming. For he shall not come poorly, and contemptuously as in his first visitation, but he shall come very princely, royally, and triumphantly, to the great terror of all his enemies, when a consuming fire shall go before him, and ten thousand thousands of Angels wait upon him: at what time the Kings of the earth, & the great men, and the rich men, and the chief Captains, and the mighty men, and every bondman, and every freeman shall hide themselves in dens, and amongst the rocks of the mountains and say to the rocks and mountains fall on us, & hide us from the presence of him that sitteth on the throne, and from the wrath of the Lamb, for the great day of his wrath is come, and who can stand? Apoc. 6. Therefore let us repent.  
The last thing is Hell torments then the which nothing is more untolerable. Therefore saith Christ, Mark. 9 If thine hand cause thee to offend, cut it off: It is better for thee to enter into life maimed, then having two hands to go into Hell, into the fire that never shall be quenched, where the worm dieth not, and the fire never goeth out. The Scripture speaketh very terribly to our senses, concerning the estate of the damned persons calling it hell fire, damnation, the lake that burneth with fire & brimstone for ever. In 30. cha. of the prophesy of isaiah, it is called Tropheth, and it is even prepared of old, it is even prepared for the king: he hath made deep & large, the burning thereof is fire and much wood: the breath of the Lord like a River of Brimstone doth kindle it: these speeches are terrible to our senses, & may marvelously amaze us. But if I had the tongue of an hundred men nay of an hundred Angels, yet were I not able to utter them, as some shall one day feel them, much less were you able to conceive them. If all the tortures and cruel torments that can be devised by the wit of man, were executed upon some one, yet were it nothing to this. We poor wretches think there is no pain to a Colic, or a cruel Ague. But if all Collikes, Agues, and all other strange diseases could possibly light upon one man, yet were it but a fleabiting to that which is to come. The pain is endless, easeless, and remediless. The days of their hellish torments shall never wear ●ut, nor their years come to an end, the longer they continue, the less hope have they. When as many years are expired, as there be men in the world, & stars in the heavens, when as many thousand years are ended, as there be stones, and sands by the Sea shore, yet still there be ten hundred thousand times so many more to come: Those that will not now be moved in hearing, shall then be crushed to pieces in feeling. All drunkards, swearers, whoremongers, usurers, extortioners, liars, mockers, contemners, secure persons, jolly fellows, roisting ruffians, lusty bloods, the brave lads of this world, and all other unbelievers shall one day be apprehended, and arraigned before the bar of God's tribunal seat, where the Majesty of GOD shall stand above them, with a naked sword of vengeance, and a sceptre of justice. The Devil that old Satanas shall stand on the one side to accuse them, and their own conscience on the other side to condemn than, and the gasping gulf of Hell underneath them, ready to swallow them up for evermore, Then shall the dreadful sentence of eternal woe, and damnation proceed against them▪ Go, ye cursed into hell fire, 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, and in the fearful presence of Satan, & all the cursed enemies of God's grace, where the doleful Droome of God's anger shall ever sound through their ears, where shallbe weeping & gnashing of teeth, where shall be confusion, woe, and endless lamentation. Their gripes shall be so great, their groans so deep, and their garboils so untolerable, that they shall grin like a Dog in their infernal convulsions, and with howling, and yelling cry out, woe, & alas that ever I was borne: Oh that I had never been borne, or that my mother had borne me a Toad. For than should my condition have been better than it is. Cursed was the time I was begot in. 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. Woe, woe, how great is my torment, whose heart doth not melt, whose ears do not glow, whose hairs do not stamnd upon his head, to hear these things. Therefore dear brethren let us repent. If the mercy of God cannot allure us; let his judgements scar us. If his judgements cannot scar us, let his word move us: If his word cannot move us, let our sins amaze us: If our sins cannot amaze us, let the shortness of our life damp us: if the shortness of our life cannot da●●●e us, let the small number of those that shall be saved affray us: if that cannot affray us, let death terrify us: if death cannot terrify us, let the day of judgement shake us: if that cannot shake us, yet let Hell torments shudder us, & rent us in years. For verily verily my brethren, if none of all those can prevail, if we will not for all this repent, but be obstinate, than we shall all peri●●e and be damned, according to Christ's words. Now let us proceed to speak of those things, which let and ●inder us from Repentance, which indeed although they be in number infinite, yet at this time I will lay forth seven especial lets; and hindrances unto Repentance.  
The first is unbelief, that is, when men will not believe those things that are spoken and proved unto them, out of the word of God. This is it that vomiteth up all good things, and poisoneth the very entrails of a man, & keepeth all good graces from us. As appeareth. Math. 13. 58. He did not many great works there for their unbeleefes sake. And the 4. to the hebrews, it is said, Unto us was the Gospel preached, as also unto them, but the word that they heard profited not them, because it was not mixed with faith in those that heard it. So that here we may see, although we hear never so much, yet if we bring not faith with us, we shall never profit unto Repentance. For unbelief taketh up our hearts for Satan, and refuseth all the wholesome doctrine of salvation, and doth so harden them in the ways of sin: that in the end they become passed feeling, and cannot be touched one whit, either with the judgements or mercies of God: But count the one as blasts of wind: and make the other a covert for their filthiness. You shall note some men, who when they have heard their sins straightly ripped up by the word of God, and their just damnation proved by the same, without speedy, & earnest repentance, will break out into these words of unbelief. If it be as the saith God help us, I hope it is not so, I trust I shall do well enough for all this, as long as I have a good faith in God, and do in body no harm, shall I leave my pleasures, and my profits for their sayings? What, do they think none shallbe saved, but such as read the Scriptures, and hear Sermons? God forbidden but those which do not go to hear sermons, should be saved as well as they. Why may not one serve God as well at home in his house, having good Books and good Prayers, as by coming to the Church to hear sermons, and service? Alas these men stand too much in their own light, and betray what folly and ignoranc● is in them. For they do think to be saved by any other means than God hath appointed. Or when God hath avouched any thing in his word, will they accept against it, & so make God a liar? When God hath once set down a thing, and proved it to their faces will they yet reply? When God hath told us that the preaching of the word, is the ordinary means of our salvation, shall we hope to be saved although we contemn it, and never or very seldom hear it? Is not this plain infidelity & unbelief, that when God saith one thing, we will say another: when God saith, yea, we will say no I hope not so. Yes surely, that is it, that stoppeth the way unto God's graces, and barreth us out from repentance.  
The second let is the presumption of God's mercy, for if men be sharply reproved for their sins, and exhorted unto repentance, by & by they take covert, saying. God is merciful, God is merciful, as though God were made all of mercy, and that there were no justice in him at all: and thus the wicked make God's mercy an occasion to sin, which thing the Prophet Nahum in the first of his prophesy doth sharply reprove. The Lord saith he, is slow to anger, but he is great in power, and will not surely clear the wicked. But because I have spoken afore of this presuming and misapplying of God's mercy, I will here pass it over, willing you to note it as one special let unto repentance.  
The third hindrance is the example of the multitude, for that doth harden, & embolden men unto sin. As when many birds flicker and flock together, they fall upon the net without any fear, but one or two alone willbe afraid. Even so the example of many, and many sin companions do embolden men to run through the snares of Satan without any mistrust. Therefore it is said in Exod. 23. Thou shalt not follow a multitude to do evil. This is the thing that hindereth a great number from God, for they never look up unto God, or to his word, but stare upon the common doings of most men, and examples of the world, thinking if they do as the most men do, as their forefathers have done before them, they are Cocksure and of an even ground. And hereupon ariseth their devilish Proverb, do as the most men do, and the fewest will speak of you, but they have forgotten S. Paul's rule. Rom, 12. Fashion not yourselves like unto this world. These fellows that stand upon the multitude will reason thus: We see none of the great ones of the world, none of the noble, none of the rich, none of the wise, and prudent receive this doctrine, but only a few shackrags & beggarly rascals, and therefore it is a token that it is nothing worth, and that it is doubtful, and not for us to 〈◊〉 withal. Lote what thoughts may creep in our head ●es, and how slily Satan may trump in our way, & blindfold us, and lead us away in the dark, by doting us with the example of the multitude: Therefore let us take heed of those pitfalls, which Satan layeth in out way, & not be carried away with these thoughts and reasons. The wicked bear themselves in hand that they shall win the game, & that the goal goeth on their side, and there is nothing but crowing long before it be day, and great triumphing amongst them before any stroke be stricken, & that because we be but a handful of people, and they a great multitude, & that in a manner the whole world agreeth with them to practise our death. Thus the devil doth cast a mist before their eyes, and closely lead them away from repentance. Therefore ●éere brethren, let us stand fast in the word of the Lord, and not be carried away, or bowed quite down with this raging stream of the multitude: but let us know it to be one special engine of Satan, whereby he driveth us from repentance.  
The fourth let unto repentance is long custom of sin. For that taketh away all sense & feeling of sin, & making it as 〈◊〉 were another nature unto us: So that we may aswell alter nature as shake it of, when it is once thus soldered unto us through long custom. Therefore it is said jere. 13. 23. Can the blake-More change his skin? or the Leopard his spots? then may ye also do good that are accustomed to do evil. Here the Prophet affirmeth, that it is as hard to cure an old disease that is bred in the bone and to remedy a sin that hath been hatched, and brought up with us, as to wash a black-more white, or to change the spots of a Leopard, which cannot be with out destroying of nature. And surely, try it who will, he shall find it as hard a matter to leave an old custom, whether it be of swearing, of gaming, of lying, of whoring, of evil company, or of any other sin, as to wash an Aethiopian. Therefore it is written, Prou. 27. Though thou shouldest bray a fool in a mortar, among whea●e brayed with a pestle, yet will not his foolishness departed from him. So that as long as we are in custom with sin, the door of repentance is barred up against be.  
The fifth hindrance is long escaping of punishment for the wicked thereby are sta●●●ed in sin, and driven of from repentance, even as an old thief that hath stolen a long time, and escapeth both prison, and gallows, is animated more boldly to proceed in his wickedness, thinking he shall so always escape. So many filthy & lose livers go forward in their abominations without repentance, thinking that because God doth not incontinently punish them, and show some manifest judgements & sign of his wrath upon them, therefore they shallbe acquitted for altogether. Whereas contrariwise, if God should by and by strike th' down assoon as they had sinned by thundering upon one, and lightning upon another, and raining fire, & brimstone upon the third it would make them afraid. Hereupon it is said in Pet. 2. 3. 4. This first understand that there shall come in the last days mockers, which will walk after their lusts, and say where is the promise of his coming? For since the fathers died all things continue alike from the beginning of the creation. But let these men well know, that when God hath delayed along time, & prolonged the term, of the wicked, at length he will show that although he waited for their repentance, yet he foregate not their misdeeds, but registre● them before him, and packed them up 〈◊〉 a great heap, to increase the terror o● his wrath.  
The sixth hindrance is the beholding 〈◊〉 other men's ends. For when some me● that have lived a wicked, & an ungracious life, and have been notorious sinners even to the worldward, so that every man cou● point at them: yet, if upon their death 〈◊〉 they can say a few good words, and cry God mercy, and say their prayers, and forgive all the world, and so die quietly: 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, and died as qui●● as a Lamb, & set all things in good or●●● before he died. Hereupon an other w●●ked & monstrous varlet is encouraged 〈◊〉 sin. For thinketh he, such a man lived 〈◊〉 loosely as I, or any man else, and yet 〈◊〉 made a very good end, and why may not I do so too? But alas these men's eye● are bleared. For to die quietly is no to 〈◊〉 〈◊〉, to cry God mercy for fashion, is not to have God merciful, to say a few ●●●yers with teeth outward, is not to die in the faith of Christ, for many may do all this, and yet die miserably.  
The last let is hope of long life, for while men feed, and beset themselves in this hope, they wax drunken in sin, and defer the day of Repentance. As the rich man in the Luke. 12. dreaming of his long life cast off all thought of God, and of the other life, and of Christ's coming, and of Repentance, and all good things, and sayid within himself: Soul thou hast much goods laid up for many years, live at ease, eat, drink, and take thy pastime. Thus the bleareyed men of this world, choke up Repentance, & quite smother it, by doting themselves with hope of long life. Therefore my dear brethren, I beseech you by the mecies of God in the bowels of jesus Christ, that none of all these common lets may stay you from speedy, and unfeigned Repentance. But that you may overstride them all, least unhappily you being found without Repentance, and taken tardy in your sins, should all perish, and be damned according to Christ's sentence. Wh●●● fore in conclusion, let us with godly E●chias be afraid of God's threatenings, sorrow aforehand, stand in awe of GOD examine our conscience, mourn for our sins, & lament inwardly, that when the wicked which have swimmed in pleasures here below, shall enter into their eternal pains, we may then, I say there, have everlasting peace, & rest, that when jesus Christ shall appear from heaven with all his holy Angels, we may have crowns of glory, and victory clapped on our heads, and reign with our God, & our saviour his son, and all his Saints and Angels, in the midst of all joy▪ in the heavens for evermore. To the which joy he bring us all, which hath so bearely bought us, jesus Christ the righteous: to whom with the father & the holy Ghost, be all honour, glory, praise, power, empire, and dominion, now and for evermore. Amen.  
FINIS.