A Sermon of Repentance, Text
The Text.
Luke. 13. 5.
I tell you nay: but except you repent you ſhall likewiſe periſh.
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: That is, murthered them as they were ſacrificing: and ſo their bloude was mingled with the bloud of the beaſtes whiche were ſacrificed. 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. 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: but in the meane while to flatter themſelues, & to bée blindfold in ſéeing their owne ſinnes. For theſe men thought, becauſe the like iudgmentes did not fall vponupon them, therfore they were ſafe inough, they were not ſo great ſinners but rather highly in the fauour of GOD. According as many doe falſly ſuppoſe, that thoſe are alwayes the worſt ſort of people whome God doeth moſte ſtrike, and preſſe with his puniſhing hande, hauinge forgotten that God doeth not kéepe an ordinarie rate here belowe, to puniſhe eueryevery man as he is worſt, or to fauour and cocker him as he is beſt, but onelyonly taketh ſome examples as he thinketh good, for the inſtruction and aduertiſement of all others, and to be as it were looking glaſſes, wherein euerie man may ſée his owne face, 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, leaſt peraduenture they bée worthily conſtrayned to kéepe their owne turnes, and to knowe what they hauehave deſerued. 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, and ſiniſter Iudgement, and to teach them that they muſt not reioice at the iuſte puniſhement of others, but rather to bée inſtructed thereby to repentance.
And further to ſignifie, that God doeth not alwayes moſt puniſhe the moſte notorious offenders, as Murtherers, Théeues, Robbers, Whoremaiſters, Blaſphemers, Quarrellers, Scoffers, and ſuche like, but reſerueth them vntounto the iudgement of the greate daie, and as it wéere fatteth them againſt the daie of ſlaughter: and therefore he anſwereth them negatiuely, and ſayeth nay, or not ſo, but excepte you repente, you ſhal all likewiſe periſh: as if he ſhould ſay, are you of this opinion indéede, that onelie monſtruous Sinners are puniſhed in this worlde, & others let alone: 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 hauehave not light vponupon you, therefore you ſhal ſteale away in the darke, & eſcape the Iudgement of God? No, no, you are deceyued. For I ſaie vntounto you, that, except you mourne and lament for your ſinnes, and fall to ſome agreement with God in time (you I ſay, euen you whiche are ſo readie to condemne others, and iuſtifie your ſelues) ſhall not onelyonly periſh with the like iudgementes in this preſente worlde, but be euerlaſtingly condemned in the world to come. So that our Sauiour in ſo ſaying, doeth thunder downe a moſte dreadfull ſentence vponupon all our heades: for he concludeth and ſetteth it downe, that all men liuing vpō the face of the earth, 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, and condition ſoeuer they bee liuing, and dying without repentaunce, ſhall periſh: and bee damned in hell fire for euer: The Scriptures are full of ſuche Thunderboltes: Iohn. 3. 18. Hee that beleeueth not is damned alreadie. And 2. Cor. 13. verſe. 5. Prooue your ſelues whether you are in the Fayth, examine your ſelues. 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 hauehave not Chriſt dwelling in their harts by faith which is the houſhold ſiſter of repentance, are no better then reprobates, caſtawayes, and condemned perſons. 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, & conditions of it, which be the cauſes, and which be the lets and hinderances, and alſo why, when, and wherefore we ſhould repent. Therfore I hauehave 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. And laſt of all what letteth vsus from Repentaunce: whiche order, and methode of teaching although ſome maye miſlike (as indeede with me it is not ordinary,) yet conſidering the matter I hauehave in hand, I thinke it not inconuenient. But the matter. Repentance is an inward ſorrowing, and continuall mourninge of the heart and conſcience for ſinne ioyned with fayth and both inwarde, and outwarde amendement: Inward I ſay in chaunging the thoughtes and affections of the hearte: and outwarde in chaunging the woordes, and woorkes from euill to good. This repentaunce no doubte was in Dauid, who whē he was couertly reproued by the prophet Nathan, and his ſinnes laid before his eyes, did not ſtubbornly defende them, and ſo iuſtle againſt God: nor yet ſecretlie excuſe them, and daube them ouer, but cryed out in the bitterneſſe of his hearte: I hauehave ſinned, and thervpon made the 51. Pſalm. A Pſalme indéed full of dolour and heauines: Wherein the Prophet bewayleth his falles, lamenteth his ſinnes, and praieth euen for a newe hearte, and a newe ſpirite, newe thoughtes, newe affections, newe purpoſes of amendment of life. 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, and greate reformation, both in inwarde, & outward ſinnes. Héere therefore beholde what is Repentaunce. Likewiſe S. Peter through infirmity hauing denied his Lord and Mayſter Chriſt, and béeing punched of his owne conſcience, & wakened with the alaram of a poore Cockes crowing, wente out of the Courte of Pilate with a heauie heart wéeping bitterlie, & euer after ſtoutlie profeſſing Chriſte euen vntounto the death. Sée then what is Repentaunce. The Prophetes in the olde Teſtament exhortinge ye rebellious Iewes vntounto Repentance, vſe commonly an Hebrew verbe which ſignifieth turne ye, 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: So thoſe yt hauehave ſtrayed from the wayes of Godlineſſe, to the way of ſinne, muſt come backe againe, as faſt as euer they went forwarde, & altogether change the courſe of their life: ſo that Repentaunce is an earneſt turninge vntounto God with all our hearte, ſoule, and minde. Saint Iohn Baptiſt, and the Apoſtles in the Newe Teſtament exhorting vntounto Repentaunce, vſe a Gréeke woorde which ſignifieth a chaunging of the minde afterwarde, or afterwitte, ſo that thoſe whiche through their follie & want of former wit, hauehave ſlipped into the déepe pit, and daungerous gulfe of ſinne, when they come to themſelues, & hauehave recouered their wits, will bée wiſe afterward, & take héede they neuer come there againe according to the Proneth: The burnt childe will take heed of the Fire. By this time I hope you ſee what is repentaunce. It is not eueryevery ſorrowe, but ſorrowe for ſinne, not for ſome ſinne, but for all ſinne, not for an houre, but for euer, not for a day, but continually, not for a week, but as longe as we liue. Some thinke euerie ſorrow is repentance: but ſo ſhould worldlinges repent. Some thinke eueryevery litle pante for ſinne is repentaunce: ſo ſhould Pharaoh repente. Some thinke all weeping and lamenting for ſinne is repentaunce: ſo ſhould Eſau, Iudas & Caine, repent. Some thinke eueryevery litle humbling of our ſelues is repentaunce: but ſo ſhould Achab repent. Some think yt good woords, and good purpoſes is Repentaunce: but ſo ſhoulde euerie ſicke man repent. Some thinke ye reformation of words and deeds, is Repentaunce: but ſo ſhoulde ciuill men repent. Some thinke that crye God merciemercy is repentaunce: and ſo ſhoulde euerie foole repent. You ſee therfore hows many are deceiued in repentaunce: but if you will ſee what it is indeede, looke backe to yt which hath beene ſaid afore. For hee that will repent in good earneſt, muſt not hang down his head like a Bulruſhe for a daye onelyonly, and ſo hauehave doone, nor crie from the teeth outwarde, Lord hauehave merciemercy on me, and ſo away: but he muſt make a back reckoning with diligente conſideration of his former life. As did the Prophet Dauid. Pſal. 119. ver. 59. I hauehave conſidered my wayes and turned my feete vntounto thy teſtimonyes. So muſt euerie one that meaneth to repēt ſinke aſide into ſome corner or out place, that there hee may hauehave roome enough to beate his owne conſcience, & to make his heart ſmart for his ſinnes, by aggrauation thereof, & weighing all the circumſtances, as in the 9. of Daniel: The Church of God confeſſeth her ſinne, not lightlye but with woonderfull great exaggeration, and heaping of one thinge to another. So that it is not enough to ſay I hauehave ſinned, but to ſay I hauehave moſt traitrouſly ſinned, I hauehave moſt obſtinatly, careleſly, and rebelliouſly ſinned, I hauehave mōſtrouſly offended in ſuch a place, in ſuch a houre, in ſuch companie, in ſuch a day. In ſuche a corner in the darke I committed adulterie cloſly, when I thought none had ſeene mee: In ſuche a Chamber I defiled my neighbours wife? mine owne conſcience doeth accuſe me of it. In ſuche and ſuch companie I hauehave bene dronke, I hauehave ſpoken and railed againſt Gods worde, I hauehave mocked the preachers, I hauehave ſpared no othes, nor filthy ſpéech, and now O Lorde, Lorde, what an vgley monſter, and wretched villaine am I. Here I ſtand before thy preſence all naked, blinde, wounded, poore, wretched, and miſerable, hauing deſerued a thouſand damnations, if thou ſhouldeſt enter into iudgement, and trie the lawe with me. Therefore I beſéeche thée ſhewe pitie, and compaſſion vponupon me. Ancient my woundes with the oyle of mercy: 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. The infant ouercōmeth his mother with crying, the child his father with wéeping, & the ſeruant his maſter by entreaty, & wilt not yu be intreated O Lord? Thus I ſay if euerie man would ſpeak in his conſcience to God, & thus narrowly or more narrowly, examine himſelf, vndoubtedly he were in the way of repentaunce.
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. 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. It is hidde and locked vp from the worlde, and reuealed onelyonly to Gods children. Many think they hauehave caught it, when they hauehave but the ſhadow of it. 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 narrow that fewe can pearce into it. So wide that few can comprehend it. So ſlippery that fewe can holde it. So ſcerete that few can finde it. Therefore my deare brethren, I beſéech you let vsus pray vntounto our God, that hee woulde reueale vntounto vsus this myſtery which is hid from the world, that we may truly ſée it, and know it, find it, & féele it to our endles comfort, through Chriſt Ieſus: which grace he graunt vsus.
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: for where true repentance … before, there remiſſion of ſinnes muſte … ceſſarily followe after, not that repentance deſerueth remiſſion of ſinne: but becauſe where God worket… repentance, there hee pardoneth ſin becauſe of his promiſſe. At in Ezech. 1827. When the wicked turneth awaye from his wickedneſſe that hee hath committed, and doeth that which is lawfull and righte, he ſhall ſaue his ſoule aliue. And againe, Eſay. 55. 7. Let the wicked forſake his wayes, and the vnrighteous his owne imaginations, and returne vntounto the Lorde, and hee will hauehave mercy vppon him. So here we ſee to whom forgiueneſſe of ſinnes, and the mercies of God belongeth: Namely to the penitent ſinners, to thoſe that leaue ſinne, and imbrace Godlines: to thoſe that forſake his owne waies, and imaginations, & turne vntounto the Lord. And as for ſuch as walk on in their owne wayes, and follow ye delightes of ſin without any ſorrow, or purpoſe to leaue them, they hauehave nothing to doe with the merciemercy of God: & though Ieſus Chriſte had … …red an hundred deathes (which could not bee) yet ſhal no vnpenitent ſinner hauehave remiſſion of his ſinnes by his death, nor any other benefites of his Paſſion, for they belong onelyonly to his Churche, and choſen people here vponupon the earth. 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. If any man abide not in me, he is eaſt foorth as a braunch, and withereth, and men gather them, and caſte them into the fire, and they burne. Iohn 15. 9. We reade in the 29. of Deuteronomie, Howe God barreth all ſtubburne ſinners from his merciemercy, and doeth moſt terrible ſhoote out againſt them. Hee that heareth the wordes of this curſe, and bleſſeth him ſelfe in his heart, ſaying, I ſhal hauehave peace although I walke according to the ſtubburnnes of our owne heart, thus adding dronkenneſſe to thirſte: the Lord will not be mercifull vntounto him, but then the wrath of the Lorde, and his iealouſie ſhall ſmoke againſt that manne, and eueryevery curſe that is written in this booke, ſhal light vppon him. So that God ſaith playnely, hee hath no merciemercy for ſuch as walke in the vayne delights of ſinne, and in the ſtubbornes of their owne heart, adding drunkenneſſe to thirſt, that is one horrible ſin to another. Yet for all this it is a wonder to ſée, how ye blind wormes of this earth deceiue thē ſelues. For they thinke whatſoeuer they ſay, whatſoeuer they doe, be it good, be it euill, whether they repēt, or not repent, yet they ſhalbe ſaued by chriſts death, as thogh they would make it a baud to their ſinnes, & ſo worke that villany againſt Chriſt. I hope to be ſaued by Chriſts death, aſwell as the beſt of them all ſayth ſome. 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, when it conuneth to the vpſhotte, thou ſhalt ſtoppe ſhorte. For it will proue farre otherwiſe: 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. Thus you ſée my deare brethren, that Repentaunce muſt néedes go before forgiueneſſe of ſinnes, & where it leadeth not the way, there the gates of Gods merciemercy are ſhutte vp, and this is the firſt qualitie of repentance. 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: but in the qualities & conditions of the minde. For whoſoeuer hath truely repented, you ſhall by and by ſée a moſte marueilous, and wonderfull chaunge in him, ſo that he will not doe as he hath done, nor ſpeake as he hath ſpokē, nor companie as he hath companied, nor play the good fellowe (as they terme it) as he was wont to do, nor runne to the ſame exceſſe of riot he was wont. And this is it that amazeth the world, and cauſeth them to briſtle and fome at the mouth like wild Bores, and to ſpeake euil of them that are turned vntounto God. For the worlde loueth his owne, and cannot abide that GOD ſhould plucke one feather frō his Wings, But repentaunce doth violently pull men out of the clawes of Sathan, and chaunge them from the conditions of the world, 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. 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. So mighty was he that met him by the way: When Ieſus Chriſt ſent downe the holy Ghoſt vponupon his Diſciples, according to his promiſe, there were ſome ſcoffers at Hieruſalem, which mocked and ſaid, they are ful of new wine: But the ſame men cryed out by and by after, men and brethren, what ſhal we doe to be ſaued. Here was a moſte wonderfull and ſodaine chaunge. See then the force of Repentaunce, when God ſtriketh it into the heart of man, and driueth the nayle to the head as they ſay. It effecteth that which all the wiſedome and policie of man, is not able to bring to paſſe, no when they hauehave prolled he…her and thether, and …ide their heades together, and ſought al the corners of their wits, yet can they not tell which way to turne their hande, or where to begin to chaunge the hearte of a man, and to conuerte him to God. Therefore Repentaunce is ſtronger then all the whole worlde, and woorketh that whiche all men with their naturall wittes, … heades, and deepe deuiſes can not compaſſe for the conuerſion of a Sinner, is a woorke ſupernaturall. Here then we hauehave a glaſſe to beholde our ſelues in, whethereuer we hauehave Repented or no. For if wee find not this change and alteration in vsus, we hauehave not repented, and ſo conſequently remaine vnderunder Damnation. Therefore, let euerie man looke vntounto himſelfe, for marke how muche he is chaunged, and altred from his former euill wayes, ſo much hath he repented. And he that is the ſame man he was three, foure, eight, nay thictie yeares agoe, ſurely, ſurely, hee hath not repented, and therefore abideth in damnation. I maruell then howe thoſe menne, which neuer felt anie change, or alteration wrought in them, nay, whoſe conſciences tell them, that they are not chaunged,ne knowe what it meaneth, can have any hope of ſaluation: Vnleſſe peraduenture they beléeue not this doctrine, or think it to be falſe. But I will ſende ouer theſe men to ſuche as hauehave bene in the like caſe they nowe are, and yet thought they might doe well enough for all that, although both blinde in Iudgement, and corrupt in conuerſation. I hauehave knowen and doe knowe men, which before their conuerſion, and inward chaunge, were counted as honeſte men, as euer brake breade, and as ſubſtantiall men as any coulde bée, as true dealers, vpright liuers, & good houſekéepers as any of their neighboures, yea, and they had the ſame opinion of them ſelues too: And yet notwithſtanding when they hauehave felte Repentaunce woorkinge this chaunge and alteration in them, through the power of the Spirite, at the preaching of the woord, and when they hauehave had new heartes giuen then to diſcerne better, and newe eyes to ſée better, as men come out of a dampe, hauehave wondered and marueiled at the palpable and groſſe darkeneſſe they were in before, and hauehave burſt foorth into theſe woordes, that they woulde not bee in the ſame caſe they were afore, no not for al the worldes goodes, for if they ſhould hauehave died in that caſe, they were ſure they ſhold hauehave béene damned: But I pray you what caſe were they in before, were they not good honeſt men, & well accounted of, and honeſt liuers, and well taken whereſoeuer they came? Surely they were ſo taken in the world, but nowe they thinke far otherwiſe of thēſelues, their eyes being opened, and their Iudgementes enlightened, for nowe they ſée that they ſawe not before, nowe they vnderſtand yt God condemneth many, whome the worlde iuſtifieth. Mée thinketh this example ſhoulde make ciuill and worldely men ſée and ſuſpecte themſelues, and knowe their owne miſerie before God. For theſe men were as good as they before their conuerſion, and yet afterwarde confeſſe yt they were plunged in the Bottome of Hell, and drowned in the deapth of Damnation. He that hath eares to heare, let him heare, and he that hath eyes to ſée let him ſée: For if menne wil ſtill ſooth them ſelues for all this, that they ſhalbe ſaued without féeling any chaunge, or worke of repentaunce:
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, and find in him ſelfe the qualities thereof that he condemned. For where Repentaunce is, there be the qualities of Repentaunce, and where the qualities be abſent, there is no true repentaunce. So that where Chryſt ſayeth, Except ye repent yee ſhall all periſh? It is all one, as if he had ſayde, except ye knowe the truth of Repentaunce, excepte yee can proue vntounto your conſciences the forgiueneſſe of your ſinnes, 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. But let vsus 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. The firſte of them he nameth Care. For beholde ſaith he, this thing that you hauehave byn godlie ſorie what Care it hath wrought in you, that is, 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. Care I ſay to liue in the obedience of God, Care to keepe a good conſcience, Care to reforme our houſholdes: Care to inſtruct Wyues, Children and Seruauntes in the knoweledge of GOD: Care to pray with them Morning and Euening: and generallye Care to perfourme all dueties belonging vntounto God, ſo that Repentaunce is not a careleſſe, but a carefull thinge. Let not men thinke therefore, that although they welter in the careleſneſſe of the fleſhe, and ſlepe in ſecuritie all the dayes of their life, yet their repentance is good inough, yea and though they ſpend whole dayes, Hightes, Monethes and Yeares in vanities, Playes and paſtimes, in Idleneſſe, fonde, delight, pleaſure, and voluptuouſneſſe, in negligence of all dueties, forgetfulneſſe of God, and contempte of all good thinges: Yet for all this they repēt for their ſinnes, and hope to be ſaued as well as any other. But alas how can theſe thinges ſtand together, to repent for ſinne, & to delight in ſinne, to hate ſinne, and louelove ſinne. to flie from ſinne, and to follow after ſinne. But theſe men I perceiue, would fayne make Saint Paule a lyar. For he ſayeth, a m… hath neuer repented, except he bée carefull afterwarde to pleaſe God. They ſay they do repent, & hauehave repented: although they liue neuer ſo wretchedly, & careleſly. But when all licencious and leud liuers, filthie whoremongers, beaſtly belligoddes, and careleſſe caitiffes, come to the kingdom of God, and are ſaued: then ſhall theſe men alſo come with them to be ſaued by careles repentaunce.
The next qualitie and effect of Repentaunce is named, clearing of our ſelues, that is, diſcharging of our ſelues, when ſinne doeth accuſe vsus, 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 vntounto God and aſketh forgiueneſſe throughe Ieſus Chriſt, 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, or any other notorious crime, muſte cleare himſelfe by witneſſes, of that whiche is layde to his charge. So the conſcience that is cited by Sathan before the Iuſtice, and Iudgement of ſeate of God, cleareth it ſelfe by Repentaunce, and aſketh forgiueneſſe through Ieſus Chriſt. So that héere wee may ſee a wonderfull fruite of a penitente conſcience, it cannot abide the accuſations of ſinne: It can not be quyet till it bée reconciled vntounto God: & ſo hauehave peace within it ſelfe. For this is to bée noted in the godly man, that when hée hath committed any ſinne, and his conſcience telleth him of it, by and by hée féeleth Leade within him, and is all heauie, and can not fléepe quietly, till hee hauehave got into ſome corner, where hée may mourne, and lament to the ful, and confeſſe, and lay open himſelfe vntounto God, and ſo cleare him ſelfe through Chriſt Ieſus, his conſcience bearing him witnes that his ſinne is forgiuen. Whereas contrariwiſe the vngodly man, when his conſcience accuſeth him of ſinne, he diſpatcheth away all ſuche thoughtes, and treadeth them vnderunder foote, and by and by calleth for a paire of Cardes, or Tables, and ſome merrie companion to driue away the time, and to put out all ſuche thoughtes out of his heade, 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, 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, and the ſinnes of … ther, and to hate it as the Diuel himſelfe, which is the Author of it, and to flie from it, as from the very cutthroate, and hang… man of his ſoule, and to know it to be the onelyonly thing that blindeth, that hardeneth, that ſeparateth from God, and procureth all plagues, and diſeaſes, both of bodye and ſoule againſt vsus. Therefore he ſpitteth at it in defiance, and diſdaineth it, and ſtoppeth his noſe at the ſtincke of it, whereſoeuer he ſmelleth it.
The fourth thing is feare, whiche is a certaine awe of God, when a man is afraide to diſpleaſe him. For the penitente perſon feareth alwaye, and beeing priuie to his owne infirmity and weakneſſe (whē God neuer ſo litle withdraweth his grace, and leaueth him alone) worketh his Saluation with feare and trembling. He will not preſume vponupon former grace to commit any ſinne, nor flatter himſelf in the mercy of God, and in the thinges that he hath alreadie taſted of God, to yeeld to ſome litle ſinne, thinking he may doe that, and bee the child of God wel enough, becauſe ſome of Gods children hauehave fallen into greater, but rather he trembleth at the leaſt motion of ſinne, and is afraid of the temptations, whiche Sathan trumpeth in his waye, and is afraide when the temptations of ſinne are vppon him▪ to ſatisfie the hunger of ſinne, 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.
The fift thing is Deſire, that is a hungring, and thirſting after righteouſneſſe.
For the penitent man is rauiſhed with deſire of good thinges. Hee deſireth to be eueryevery day better then other: He deſireth to leaue eueryevery day ſome ſinne: He deſireth to praye. He deſireth newe knoweledge, and newe vnderſtanding of heauenly things. He deſireth to heare Sermons, and wil ſtraine himſelfe to heare thē. He deſireth the company of the godly, he thinketh him ſelfe in heauē, when he is emongeſt them. 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.
The firſt qualitie is zeale, which conſiſteth in the earneſt imbracing of vertue, and hatred of vice, ſo that the penitent perſon, is zealous in eueryevery good thing. Zealous of Gods glory in all places, in all cō panies, and emongeſt all perſons, hee cannot abide that Gods honour ſhould be impeached, or his name blaſphemed, or his glory trampled vnderunder foote by wicked mē, but he will open his mouth to reproue the wicked, and ſtand ſtoutly in the defence of Gods glorie. 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: wicked amongeſt the wicked, a Papiſt emongeſt Papiſtes, a worldling emongeſt worldlinges, and a Swearer emongeſt Swearers, a Weathercocke that turneth with eueryevery wynde. The penitent man I ſay, is not of this ſtampe, but he is conſtant and zealous in all good things. Hee is zealous both againſt the pleaſures and profites of ſinne, though he might winne a whole worlde, or pleaſure himſelfe neuer ſo much, by committing a ſinne againſt God, yet will he refuſe it, for he hath learned from Chriſtes mouth, that it ſhall not profite a man to winne all the whole worlde, and to looſe his owne ſoule.
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. As for example, if he hauehave offended in gluttony, he wil Reuenge himſelfe by faſting two or thrée daies after: If he hauehave offended in whoredome, hee will be reuenged of his luſtes, by haltring, and bridling them euer after: If he hauehave offended in couetous catching and polling of other mens goodes, he will he reuenged of himſelfe by reſtitution, as was godly and penitent Zacheus, and this in déed is a ſpeciall fruite of Repentaunce, to reforme our ſelues in … thinges, wherein we hauehave moſte offended. Nowe then you ſee (my deare brethren) what lieth in the bellie of repentance, and which be her inwardes, ſo that wee muſt needes now come to the vnlaſūng, and vnbowelling of Chriſtes wordes. Except ye repent ſayth he, ye ſhall all periſhe, that is: except ye hauehave this forenamed care, you ſhall all be damned: Except ye hauehave this clearing of your ſelues, you ſhall be damned: Except you hauehave this indignation, you ſhall all he damned: except you, hauehave this feare, you ſhalbe damned: Except you hauehave this deſire, you ſhal a… be damned: Except you hauehave this zeale, you ſhall all be damned. Except you hauehave this reuenge, you ſhall all be damned.
For our Sauiour Chriſte doeth not ſpeake of the bare name of Repentaunce▪ But of Repentance withal his …urn…re, and appurtenances: 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. For except ye repent ye ſhall all periſhe. But me thinketh I here ſome man ſay. Here is nothing but damnation, damnation.
You preach nothing but the law: Let vsus heare of the Goſpell. My brethren I proteſt vntounto you, that I ſpeake of louelove, whatſoeuer I ſpeake, I deſire the ſaluation of you all, if I could win but two in all this congregation, I woulde count my ſelfe happy, & thinke that God had greatly bleſſed my labours.
And vndoubtedly, if I knewe any neerer way to bring you vntounto GOD, then by preaching the Lawe, to make you knowe your ſelues, ſurely, ſurely, I would vſe it. Or if I could be perſwaded, that the preaching of the Goſpel, and merciemercy would doe you more good: you ſhoulde heare of nothing, but Goſpel, Goſpel, merciemercy, merciemercy: But alas, I ſée that euerie careleſſe, and euerie ignorant man preſumeth vppon Gods mercy, I ſée that euerie filthy liuer, and notorious blaſphemer abuſeth Gods mercy, in applying it to him ſelfe without Repentaunce, ſo that they woulde make Gods merciemercy a cloake for their ſinnes, I ſée that euerie man would faine be flattered in his ſinne, & heare of it no more, but hauehave the Goſpell preached, which in déed belongeth not vntounto them, continuing in their ſtubburnes: but only to the penitent ſinner, which forſaketh himſelfe, and groneth, and panteth vnderunder the burden of his ſinne. Therefore, when I ſée you humbled with the conſcience of your ſinnes, and grone and pant vnderunder the burden of them, when I ſée your faces blubbered with weping, and your hearts mollified, and ſorrowing with care, then will I comforte you, and ceaſe to preach the lawe. But I praye you, will you ſteale, murther, and commit adultery, and yet heare of mercy? Will ye Mocke, Sweare, blaſpheme, and Rayle, and yet heare of mercy? Will you ſerue ſinne, hate vertue, and followe your owne luſts, and yet heare of mercy? Would you hauehave Plaiſters before you hauehave woundes: Would you hauehave Phiſicke, before you bee ſicke? Would you be let bloud, before you hauehave 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, and not rather Corſie it? Then knowe my brethren, that becauſe you are ful of groſſe humors, you muſt hauehave ſtrong purgations: Becauſe ye are full of olde feſtered woundes, you muſte hauehave Coraſiue Salues, for that is the beſte for you, and the ſpeedieſt way to recouer your healthe, and for as muche as you bée rough Horſes: you muſte hauehave a rough rider: And harde knobbie timber, muſt hauehave harde wedges, and hard ſtrokes with a béetle. We preach the Lawe to driue you to Chriſte, Wee preach Iudgementes, to make you ſéeke MercieMercy: Wée preach damnation, to bring you to ſaluation. But to preache MercieMercy and forgiueneſſe, before men ſee their ſinnes, or knowe their miſeries by the preaching of the Lawe, is to preach the Goſpell vnprofitably. For, he that is ignorant of the Lawe, knoweth not what miſery is in himſelfe: nor what merciemercy is in God.
What father is there, who if his childe ſhould play the ſtubborne boy, and diſobey him in eueryevery thing he commanded, would ſtroke his heade, 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 not what he commaundeth him? euen ſo wee may not diſobey and do euill, and looke to he flattered too, and not rather chidden. Let vsus know then that although God vſe ſearing, launcing, corzing, and ſearching of the bones, and other violent remedies, yet in the meane while hee procureth our health by them. And let vsus further vnderſtand, that foraſmuche as there is none other meanes to drawe vsus vntounto ſaluation, but by cleanſing of al our vices, and the ſame cleanſing can not be done, but by violence, when we be warned by the doctrine of the Lawe, ſo as our owne conſciences accuſe vsus.
Although we like well to be nowe and then flattered, and ſoothed, yet let vsus ſéeke to be ſpoken vntounto earneſtly, and to hauehave our faultes tolde vsus, and to be made aſhamed of them, and to hauehave our vnhoneſty diſcouered, & not deſire to be pleaſed. For it were the next way, to make vsus rotte in our own filthines, if we ſhould holde it ſo in ſecret: & it would coſt vsus deare the ſetting on, if wee ſhoulde be ſo flattered by men, and in the meane ſeaſon the heauenly Iudge ſhall thunder downe vppon vsus.
Therefore, when anie man commeth to a Sermon, let him firſt and formoſt make his reckoning to be rebuked, as méete is, and let him vnderſtande, that it is for his profit that he is not ſoothed. And if he hauehave itching eares, let him laye them awaye from him, aſſuring himſelfe that elſe he is forecloſed, ſo as hée ſhall neuer receiue the doctrine to his profite and inſtruction. And let him be content to hauehave his ſoares rubbed and bewraied, that he may be brought to that, which is for his welfare. If a man pleaſe a ſicke bodie, what ſhall become of him, ſhall hee giuegive him drinke euerie minute of an houre? Shall he giuegive him wine whereas he ſhould giuegive him water? Shall hee giuegive him Sallets? It were the nexte way to poyſon him. To bée ſhorte, it is certayne that a man doeth alwayes ſeeke his owne death, when hée would hauehave men to ſooth him. But nowe which is better eyther that hée whiche hath the ordering of a ſicke man, ſhould yéelde to all his deſires, or that hée ſhould bridle him, notwithſtanding that hee chafe and gnaſhe his teeth, becauſe he may not hauehave his owne will in his deſires? You ſee therefore how daungerous a thing it is to flatter, and rayſe vp men with the preaching of merciemercy: before they hauehave bin caſt downe with the ſenſe of Gods Iudgements. Ceaſe therefore to open your mouthes to make hue and crie ouer the Countrey, ſaying: they preach nothing but the Law, the Lawe, damnation, damnation, vnleſſe yée will take in Chriſt too, 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. For my part I preache the Goſpell, to whome the Goſpell belongeth, and the Law to whom the Lawe belongeth. I preache MercieMercy to whom MercieMercy belongeth, and Iudgement to whome Iudgement appertayneth. And therefore holde your peace, and be content to bee ruled by the wiſedome of God. But nowe let vsus procéede to the third generall point, which is the time when we ſhoulde Repent.
The holie Ghoſte in the Scriptures pointeth vsus to the preſent time, and exhorteth vsus to make that the time of our Repentaunce, as Ioell. 2. 12. Therefore alſo nowe the Lord ſayeth, turne you vntounto mée with al your heart, with faſting, with weying and with mourning. 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. To day if you will heare his voice, harden not your harts as in the prouocation. So that now, euen now, euē now, is ye time of our Repentaunce. Nowe whileſt hée calleth, now whileſt he ſpeaketh, now whileſt hee knocketh, let vsus now therefore heare: let vsus now therefore obey: Let vsus now therefore redeeme this daie this preſent Wedneſday, whiche hauehave foreſlowed ſo manye dayes, whiche hauehave ſo longe hardened our heartes, which hauehave let ſo many good thinges run out, and ſpill beſides. Let vsus take vp this daie and make it the day of our repentaunce. Although we coulde neuer bée moued with any Sermon hitherto, yet let vsus now be moued once at laſt. Let vsus now ſay, this ſhall bee my day of Repentaunce, I wil deferre it no longer. But now wil I turne vntounto my God, and forſake all my former wicked waies, and mine own imaginations, I will now chaunge the courſe of my life, and beginne all newe againe. I will be acquainted with Gods woord, and take counſell there how to doe, and how to behaue my ſelfe in eueryevery action. I will not onelyonly reforme my ſelfe, but alſo my whole houſhold, Wife, Children, and Seruauntes, according vntounto the ſame. Thus my deare Brethren, I beſéeche you purpoſe in your heartes without anye further delaye, and bée not like to Epicures, and ſla…ckgraces, whiche ſay youth will bee youthfull, and youth will hauehave his courſe, & what ſhould we make it ſo holy, when we are young, tuſhe, there needs but a ſigh an houre before death, let vsus be merrie nowe, we ſhall neuer bee younger, wée will Repent when wee are olde. As though poore ſoules, they had repentance in their ſléeue, and at their commandement, and that they could repent when they liſte. No, no, theſe fellowes ſhall paye for their preſumption. For God will giuegive them ouer to hardenes of hearte, and impenitencie, becauſe they tooke ſo muche vppon them, and made ſo long delaies, that in the mean ſeaſon they might enioye the profites and pleaſures of ſinne. Therefore good brethren, let vsus not put it off from day to day, but let vsus nowe ſéeke the Lord whileſt hée maie bée found, and cal vppon him whileſt hée is néere: let vsus take time while time is, for time and tyde tarrieth for no man. Let vsus knowe this to bée the time of our viſitation. Our Sauiour Chriſte wepte ouer Ieruſalem, becauſe they knew not the time of their viſitation. Hée reproueth the Iewes, becauſe they coulde diſcerne the face of the Skye, but could not diſcerne the ſignes of the times. And ſurely in the ende it will turne to our deſtruction, if wée will not knowe this to bee the daie of merciemercy, the time of Grace, wherein God ſtretcheth foorth his hande vntounto vsus, and wiſedome crieth out in the ſtréetes.
Therefore, nowe whileſt wée hauehave the light, let vsus walke as children of the light: the nighte commeth when no manne can woorke. It ſhall be too late to call for merciemercy after this life, when the gates of mercy are ſhut vp, and Repentaunce will bée too late. Oh deare chriſtians, let vsus remember the fiue fooliſhe Virgins, whiche becauſe they forſlowed the time, had heauen gates barred vp againſt them. Let vsus alſo remē ber the fearefull & dolefull example of the riche Glutton, which beeing in Hell torments yelled, and yelped for the leaſt eaſe and help that might be, and could not hauehave it. An hundred thouſande times therefore, better it is for vsus to leaue our ſinnes now to mourne for them now, and now to Repente, then hereafter alas when it ſhall be too late. Better nowe a great deale to take ſome paine, to ſtrayne our ſelues to leaue our ſinnes, and to make our hearte ſmarte for them, then to bee condemned for euer, and to cry in the bottome of Hell, we hauehave wearied our ſelues in the way of wickedneſſe and Deſtruction, and wee hauehave gone through daungerous waies: But we hauehave not knowen the way of the Lorde. What hath pride profited vsus? Or what profite hath the Pompe of riches brought vsus? All theſe thinges are poſſed awaie like a ſhadowe, and as a Paſte that paſſeth by. We hauehave ſet our ſelues againſt the children of God, we had them in deriſion, and in a parable of reproch: Wée fooles thought their life madneſſe, and their ende without honour: but loe they are counted emongſt the children of God, and their portion is emonge the Sainctes. Therefore let vsus knowe the tyme of our calling, and let vsus not be worſe thē the foules of the ayre, the Storke knoweth her appointed tyme: the Turtle, the Crane, and the Swallowe obſerue the time of their comming. The Huſbandman taketh his times. The Mariner watcheth his tide. Therefore let vsus alſo take the time, & turne vntounto the Lorde whileſt it is ſaide to day, which grace God graunt vsus.
Nowe let vsus returne vntounto the fourth pointe, concerning the cauſes which may moue vsus vntounto Repentance. Herein I hauehave obſerued nine eſpeciall thinges. Firſt, the great merciemercy of God, leadeth vsus vntounto Repentaunce. As Rom. 2. The bountifulneſſe of God leadeth vsus vntounto Repentance, ſayth the Apoſtle. God doth continually followe vsus with his mercies and benefites, both concerning our ſoules & bodies, wée hauehave no good thinge which wee hauehave not receyued at his hands, we hold all that we hauehave of him, and to him wee are beholding for all. Great is his merciemercy towarde our bodies, but much greater towardes our ſoules, and euerie merciemercy and benefit, eyther towarde ſoule or body, calleth vsus to repenaunce. Hée giueth vsus meate, drinke, and clothing, theſe call vsus to repentaunce: Hée kéepeth vsus at his owne coſtes and charges here below, this calleth vsus to Repentance: the Sunne, the Moone, and the Starres, calleth vsus to Repentance. The birdes of the ayre, the fiſhes of the Sea, & the fruites of the yearth crie out vponupon vsus, both loude, and ſhrill: Repent, repent. All creatures mooue vsus to Repentaunce. Our creation calleth, our redemption crieth, our ſanctification knocketh, and our Election mooueth to Repentaunce. What could God do more for his vineyard, y• he hath not done? Therefore let vsus repent.
Secondly, the iudgements of God moue vsus vntounto 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 vntounto vsus, to awake vsus out of the dead ſléepe of ſinne, & to prick vsus to Repentaunce. 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: now all theſe things came vntounto them for examples, and were writtē to admoniſhe vsus, vppon whome the endes of the worlde are come. So that all the Iudgementes wee reade of in the Scriptures, are ſo many admonitions, and as it were carteropes to drawe vsus to Repentaunce. All the iudgementes we hauehave read of, heard of, do ſée and heare of eueryevery day, knocke & with mayn ſtrokes beate downe right vponupon our conſciences to repentance. 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 vnderunder our féete, and our houſes ouer our heades, as of late dayes. What are al theſe but as it were great Cranes with beams, and Cable Ropes, to drawe vsus vp to the Lord by Repentance.
Thirdly, the word of God haleth vsus to repentance. For as God in olde time ſent his Prophets both early and late, to call the rebellious Iewes to Repentaunce: ſo he ſendeth abroad his preachers, and meſſengers in thoſe daies, to ſounde vp the trumpe of his word, & to ring the ſwéet bel of Aaron emongſt thē to awake thē to repentance, but alas how lightly are they regarded? Who heareth their voice? But ſurely this is the laſt remedie yt God hath apointed, & if this wil not moue vsus to repentance, if this wil not cure vsus, then are we altogether vncurable.
Fourthly, the infinite number of ſinnes we hauehave committed, ought to be ſo manie ſpurres in our ſides to pricke vsus to repentaunce. It is ſufficient ſaith Saint Peter, that we hauehave ſpēt the time paſt of our life after the luſtes of the Gentiles, walking in wantonneſſe, luſtres, drunkennes, gluttonie, drinkinges, and abominable Idolatries. Therfore it is time now to repent. Oh that men would looke backe to themſelues, and conſider themſelues as they were fortie, thirtie, twentie, or ten yeares ago. Oh that they would call to mind theyr open & ſecret ſins, & me thinketh it ſhould make their heart bléed within their belly to thinke vponupon them. Oh yt they would conſider how much time they hauehave miſpent, & how many good things they hauehave neglected, and altogether omitted.
Fiftly, the ſhortneſſe of our life calleth earneſtly vponupon vsus to repent. The time of our life is ſixtie yeares, & ten, & if they bee of ſtrength eightie yeeres, yet the ſtrength is but labour and ſorrowe, ſo it is cut off quickly, and we flie away ſaith the Prophet Dauid, we hauehave ſpent our yeres as a thought, Therefore he addeth. Teach vsus to number our dayes, that wee may apply our heartes vntounto wiſdome. Our life for the ſhortneſſe and inconſtancie of it in the ſcripture is compared to graſſe, to a vapour to ſmoke, and to a Weauers ſhuttle which glideth away ſwiftly. Euen ſo the daies of man paſſe away no man knoweth how. Man is of ſhort continuaunce ſaith Iob, & full of trouble. Experience teacheth, that to day a man to morowe none. Hence away we muſt al, here is no abiding place for vsus, how ſoone we know not. Therefore let vsus repent.
Sixtly, the ſmall number of thoſe which ſhal be ſaued: ought to thruſt vsus forward to repentance. Striue to enter in at the narrow gate, for many I ſay vntounto you, will ſéeke to enter in, and ſhal not be able ſaith Chriſte Luke. 13. 24. And in an other place he ſaith, the gate is ſtraight, and the way narrowe that leadeth vntounto life, and fewe there be that finde it. If men would conſider of this, it would make them looke better about them, and trie with them ſelues, whether they be of that ſmall number or no.
Seuenthly, Death threatneth vsus, who is very terrible to the fleſh, and the remembraunce of it very bitter to a man that is ſouſed, and ſoked in the pleaſures of this worlde. It flattereth no man, it regardeth not perſons, it weigheth not friendſhip, it careth not for rewardes, it is very grim, vglie, and cruel, and killeth downe right where it hitteth. Therefore let vsus repent.
Eightly, the day of iudgement and ſeconde appearing of the Sonne of man ought to quicken vsus. The day of the Lord will come as a Théefe in the night, in the whiche the heauens ſhal paſſe away with a noyſe, 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 vntounto them that know not God, and obeye not vntounto the Goſpell of our Lorde Ieſus Chriſt, ſaith the Apoſtle. 2. Theſ. 1. I ſawe ſaieth Saint Iohn. Apoc. 20. A great white Throne, and one that ſate on it, from whoſe face fledde away both the earth and the heauen, and their place was no more founde. And I ſawe the deade both great and ſmall ſtand before GOD: and the bookes were opened, and another booke was opened, which is the booke of life, and the dead were iudged of thoſe thinges, which were written in the bookes according to their woorkes. And the Sea gaue vp her deade, whiche were in her, and death and hell deliuered vp the deade, which were in them, and they were iudged eueryevery man according to his woorkes. In theſe places we ſée both the ſodainneſſe, the fearefulneſſe, and glory of Chriſts comming. For he ſhall not come poorely, and contemptuouſly as in his firſt viſitation, but he ſhall come very princely, royally, and triumphantly, to the great terrour of all his enemies, when a conſuming fire ſhall goe before him, and ten thouſand thouſands of Angels waite vponupon him: at what time the Kinges of the earth, & the great men, and the rich men, and the chiefe Captaines, and the mightie men, and eueryevery bondman, and eueryevery fréeman ſhall hyde themſelues in dennes, and amongeſt the rockes of the mountaines and ſay to the rockes and mountaines fall on vsus, & hide vsus from the preſence of him that ſitteth on the throne, and from the wrath of the Lambe, for the great day of his wrath is come, and who can ſtand? Apoc. 6. Therfore let vsus repent.
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: 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, and the fire neuer goeth out. 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. of the propheſie of Eſai, it is called Tropheth, and it is euen prepared of old, it is euen prepared for ye king: 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: theſe ſpéeches are terrible to our ſenſes, & may maruellouſly amaze vsus. But if I had the tongue of an hundred men nay of an hundred Angels, yet were I not able to vtter them, as ſome ſhall one day féele them, much leſſe were you able to conceiue thē. If al the tortures and cruel torments that can be deuiſed by the wit of man, were executed vponupon ſome one, yet were it nothing to this. We poore wretches thinke there is no paine to a Collike, or a cruell Ague. But if all Collikes, Agues, and all other ſtrange diſeaſes could poſſibly light vponupon one man, yet were it but a fleabiting to that which is to come. The pain is endleſſe, eaſeleſſe, and remedileſſe. The daies of their helliſh torments ſhal neuer weare …ut, nor their yeares come to an ende, the longer they continue, the leſſe hope hauehave they. When as many yeres are expired, as there be men in the world, & ſtarres in the heauens, when as many thouſand yeares are ended, as there be ſtones, and ſands by the Sea ſhore, yet ſtill there be ten hūdred thouſande times ſo many moe to come: Thoſe that wil not now be moued in hearing, ſhall then be cruſhed to péeces in féeling. Al dronkards, ſwearers, whoremongers, vſurers, extortioners, liers, mockers, contemners, ſecure perſons, iolly felowes, roiſting ruffians, luſtie bloudes, the braue laddes of this world, 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 a ſcepter of Iuſtice. The Deuil that olde Satanas ſhal ſtand on the one ſide to accuſe them, 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, 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, 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. 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, and with howling, and yelling crie out, woe, & alas that euer I was borne: Oh that I had neuer béene borne, or that my mother had borne mee a Tode. For then ſhould my condition hauehave bin better then it is. Curſed was the time I was begot in. 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. 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. Therefore déere brethren let vsus repent. If the merciemercy of God cannot allure vsus; let his Iudgements ſcarre vsus. If his Iudgementes cannot ſcarre vsus, let his woorde moue vsus: If his woorde cannot moue vsus, let our ſinnes amaze vsus: If our ſinnes cannot amaze vsus, let the ſhortnes of our life dampe vsus: if the ſhortnes of our life cannot da…e vsus, let the ſmal number of thoſe that ſhal be ſaued affray vsus: if that cannot affray vsus, let death terrifie vsus: if death cānot terrifie vsus, let the daie of Iudgement ſhake vsus: if that cannot ſhake vsus, yet let Hell tormentes ſhudder vsus, & rente vsus in yeeres. For verily verily my brethrē, if none of al thoſe cā preuaile, if we wil not for all this repent, but be obſtinate, then wée ſhall all peri…e and be damned, according to Chriſts wordes. Now let vsus procéede to ſpeake of thoſe thinges, which let and …inder vsus from Repentaunce, whiche indéede although they bée in number infinite, yet at this tyme I will laie foorth ſeuen eſpeciall lettes; and hinderances vntounto Repentance.
The firſt is vnbeliefe, that is, when men will not beléeue thoſe things thāt are ſpoken and proued vntounto them, out of the word of God. This is it yt vomiteth vp all good thinges, and poyſoneth the very intrals of a man, & kéepeth all good graces from vsus. As appeareth. Math. 13. 58. Hee did not manye greate woorkes there for their vnbeleefes ſake. And the 4. to the Hebrues, it is ſaide, VntoUnto vsus was the Goſpell preached, as alſo vntounto them, but the worde that they hearde profited not them, becauſe it was not mixed with fayth in thoſe that heard it. So that here we may ſée, although we heare neuer ſo muche, yet if wée bringe not faith with vsus, wée ſhall neuer profite vntounto Repentaunce. For vnbeliefe taketh vp our hartes for Sathan, and refuſeth all the wholeſome doctrine of ſaluation, and doth ſo harden them in the waies of ſinne: that in the ende they become paſte feeling, and cānot be touched one whit, either with the iudgementes or mercies of God: But count the one as blaſts of wynd: and make the other a couert for their filthineſſe. You ſhall note ſome men, who when they hauehave heard their ſinnes ſtraightlie ripped vp by the woord of God, and their iuſt damnatiō proued by the ſame, without ſpéedie, & earneſt repentance, will breake out into theſe words of vnbeléef. If it be as the ſaith God helpe vsus, I hope it is not ſo, I truſt I ſhall doe well inough for all this, as longe as I hauehave a good faith in God, and doe in bodie no harme, ſhall I leaue my pleaſures, and my profites for their ſayinges? What, doe they thinke none ſhalbe ſaued, but ſuch as read the Scriptures, and heare Sermons? God forbid but thoſe which doe not goe to heare ſermons, ſhould bée ſaued as well as they. Why may not one ſerue God as wel at home in his houſe, hauing good Bookes and good Prayers, as by comming to the Church to heare ſermons, and ſeruice? Alas theſe men ſtand too much in their own light, and betray what folly and ignoranc… is in thē. For they do thinke to be ſaued by any other means thē God hath appointed. 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, and proued it to their faces will they yet reply? When God hath told vsus that the preaching of the worde, is the ordinary meanes of our ſaluation, ſhal we hope to be ſaued although we contemn it, and neuer or verie ſeldome heare it? Is not this plaine infidelity & vnbeliefe, 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 vntounto Gods graces, and barreth vsus out from repentance.
The ſeconde let is the preſumption of Gods merciemercy, for if men be ſharply reprooued for their ſinnes, and exhorted vntounto repentance, by & by they take couert, ſaying. God is mercifull, God is mercifull, as though God were made all of merciemercy, and that ther were no iuſtice in him at al: and thus the wicked make Gods merciemercy an occaſion to ſinne, which thinge the Prophete Nahum in the firſt of his Propheſie doeth ſharply reproue. The Lord ſaith he, is ſlow to anger, but he is great in power, and will not ſurely cleare the wicked. But becauſe I hauehave ſpoken afore of this preſuming and miſapplying of Gods merciemercy, I will héere paſſe it ouer, willing you to note it as one ſpecial let vntounto repentance.
The third hinderance is the example of the multitude, for that doth harden, & imbolden men vntounto ſin. As when many birdes flicker and flocke together, they fall vponupon the net without any feare, but one or two alone wilbe afraid. Euen ſo the example of manie, and many ſinne companions do imbolden men to run through ye ſnares of Sathā without any miſtruſt. Therefore it is ſaid in Exod. 23. Thou ſhalte not followe a multitude to doe euill. This is the thinge that hindreth a great number from God, for they neuer looke vp vntounto God, 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, as their forefathers hauehave doone before them, they are Cockſure and of an euē groūd. And herevpon ariſeth their diueliſh Prouerbe, doe as the moſte men doe, and ye feweſt will ſpeake of you, but they hauehave forgotten S. Paules rule. Rom, 12. Faſhion not your ſelues like vntounto this world. Theſe fellows that ſtand vponupon the multitude wil reaſon thus: We ſée none of ye great ones of the world, none of the noble, none of the rich, none of the wiſe, and prudent receiue this doctrine, but onelyonly a fewe ſhackrags & beggerly raſcals, and therefore it is a token that it is nothing worth, and that it is doubtfull, and not for vsus to … withal. Lote what thoughts may créep in our head …es, and how ſlily Sathan maie trumpe in our way, & blindfold vsus, and lead vsus away in ye darke, by doting vsus with the example of ye multitude: Therfore let vsus take héede of thoſe pitfalles, which Sathan layeth in out way, & not be carried away with theſe thoughtes and reaſons. The wicked beare themſelues in hand that they ſhal win the game, & that the goale goeth on their ſide, and there is nothing but crowing long before it bee daye, and greate triumphing emongſt them before any ſtroke be ſtriken, & 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. Thus the diuell doth caſt a miſt before their eies, and cloſly lead them away from repentaunce. Therefore …éere brethrē, let vsus ſtand faſt in the word of the Lord, and not be caried away, or bowed quite down with this raging ſtream of the multitude: but let vsus knowe it to be one ſpeciall engine of Sathan, whereby he driueth vsus from repentaunce.
The fourth let vntounto repentance is long cuſtome of ſinne. For that taketh away all ſenſe & féeling of ſinne, & making it as … were another nature vntounto vsus: So that we may aſwel alter nature as ſhake it of, whē it is once thus ſoldred vntounto vsus through lōg cuſtome. 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. 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, and brought vp with vsus, as to waſhe a black-more white, or to change the ſpots of a Leopard, which cannot be with out deſtroying of nature. And ſurely, trie it who will, hee ſhall finde it as harde a matter to leaue an old cuſtom, whether it be of ſw… ring, of gaming, of lying, of whoring, of euill company, or of any other ſinne, 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, yet will not his fooliſhnes depart from him. So that as longe as we are in cuſtome with ſinne, the doore of repentance is barred vp againſt be.
The fifth hinderance is long eſcaping of puniſhmēt for the wicked therby are ſta… …ed in ſinne, and driuen of from repentance, euen as an olde théefe that hath ſtollen a long time, and eſcapeth both priſon, and gallows, is animated more boldely to procéede in his wickedneſſe, thinking he ſhall ſo alwayes eſcape. So many filthy & looſe liuers go forward in their abhominations without repentaunce, thinking that becauſe God doth not incontinētly puniſh them, and ſhew ſome manifeſt iudgments & ſigne of his wrath vponupon them, therefore they ſhalbe acquited for altogether. Wheras contrariwiſe, if God ſhould by and by ſtrike th̄ down aſſone as they had ſinned by thundering vponupon one, and lightning vponupon another, and raining fire, & brimſtone vponupon the third it would make them afraid. 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, and ſay where is the promiſe of his comming? For ſince the fathers died al things continue alike from the beginning of the creation. 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, 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.
The ſixt hinderance is the beholding … other mens endes. For when ſome me… that hauehave liued a wicked, & an vngratiou… life, and hauehave bene notorious ſinners euen to the worldward, ſo that eueryevery man cou… point at them: yet, if vponupon their death … they can ſay a fewe good wordes, and crye God mercy, and ſay their praiers, and for| giuegive al the world, and ſo die quietly: 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, and died as qui… as a Lambe, & ſet all things in good or… before he died. Herevpon an other w… ked & monſtrous verlet is encouraged … ſinne. For thinketh he, ſuch a man liued … looſely as I, or any man elſe, and yet … made a verie good ende, and why may not I do ſo too? But alas theſe mens eye… are bleared. For to die quietly is no to … …, to crie God merciemercy for faſhion, is not to hauehave God mercifull, to ſay a fewe …yers with téeth outwarde, is not to die in the faith of Chriſt, for many may doe all this, and yet die miſerably.
The laſt let is hope of long life, for while men féede, and beſette them ſelues in this hope, they waxe dronken in ſin, and defer the day of Repentance. As the riche man in the Luke. 12. dreaming of his long life caſt off all thought of God, and of the other life, and of Chriſtes comming, and of Repentaunce, and all good thinges, and ſayid within himſelfe: Soule thou haſt muche goods laid vp for many yeres, liue at eaſe, eate, drinke, and take thy paſtime. Thus the bleareyed men of this world, choke vp Repentance, & quite ſmother it, by doting themſelues with hope of long life. 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. But that you may ouerſtride them all, leaſt vnhappily you being found without Repentance, and taken tardie in your ſinnes, ſhould all periſh, and be damned according to Chriſts ſentence. Wh… fore in concluſion, let vsus with godly E… chias be afraide of Gods threateninges, ſorrow aforehand, ſtand in awe of GOD examine our conſcience, mourne for our ſinnes, & lament inwardly, that when the wicked which hauehave ſwimmed in pleaſures here belowe, ſhall enter into their eternal paynes, we may then, I ſay there, hauehave euerlaſting peace, & reſt, that when Ieſus Chriſt ſhall appeare from heauen with all his holy Angels, we may hauehave crownes of glory, and victory clapped on our heades, and raigne with our God, & our ſauiour his ſonne, and all his Sainctes and Angels, in the middeſt of all ioy▪ in the heauens for euermore. To the which ioy he bring vsus all, which hath ſo bearely bought vsus, Ieſus Chriſt the righteous: to whom with the father & the holy Ghoſt, be all honour, glory, praiſe, power, empire, and dominion, now and for euermore. Amen.
FINIS.
End of the text · Arthur Dent, A Sermon of Repentance (1582)