serpents head but also conduct thee right vnto Chanaan the kingdome of heauen Againe vvhen vvee had founde that vvay vve made no more reckoning but thought we had all vvhen vvee had the vvay but vve vvere deceiued for we left behind vs the vvorks of faith and repentance We vvere going to Christ not as the vvise men with our presents but like the foolish virgins vvithout oyle in our lamps but behold the Lord calleth to vs and saith Turne againe take your prouision vvith you and let euery one that vvill vvalke in this vvay depart froÌ„ euill Wee also in our depraued nature vvent a whoring after our own inuentions vve vvere trudging to hel with bag andbaggage we had plighted our troth to many husbands as to the vvorld sin and sathan yet all naught neuer a one vvorth the taking Yet lo God of his infinite mercy and goodnes sendeth his ambassadors after vs his prophets apostles and ministers to cal vs back again to offer vs conditions of peace Nay he sent his ovvn sonne to call vs back againe and hee crieth Come vnto mee come vnto me Nay God himselfe calleth vnto vs and he crieth Why wil you die O house of Iacob vvhy vvill you die When this vvould not serue he falleth to â—ntreating of vs by his messengers that we would be reconciled ynto him O loue without comparison Thus hath our good God and most gratious father forbidden the banes of matrimonie betweene the deuill and vs hath offered vs a better match then so euen his owne sonne the heire of all things king of heauen and earth and all vpon this condition that vve wil turne again and forsake the deuil and al his vvorkes and embrace Christ Iesus with all his merites and serue him in righteousnesse and true holines before him al the daies of our life blessed be his name for it Wel by this time we see what true repeÌ„tance is namely a continual turning vno God by forsaking our old ways of iniquitie and transgression and walking in the nevv vvaies of a holy life by casting of the vvorks of darknes and putting on the armor of light This turning againe is a hatred of all sinne past with a sorrow for the same vvith a preuenting of sinne to come and that vvith a resolution not to embrace it when it is offered againe This turning againe is the death of sinne and the life of righteousnes a mortifying of the olde Adam and a quickning of the new It is a conquest of our owne vvilles and affections and a subiecting of them to the onely vvill of God The time of this turning againe must be continuall euen vvhile it is said to day This turning againe must be by one certaine vvay that is Iesus Christ. And for the better finding of our way and keeping of it being found we must needes haue a lanthoâ—e to our feete and a light to our pathes and that must be the vvord of God read preached heard beleeued and meditated vpon And because the pathes of our life be slipperie and vve but feeble and faint vvee must haue a staffe to walk by that is a liuely faith Our guide must be the spirit of God vvhich is a spirite of vvisdome knowledge vnderstanding courage trueth And because the vvay vvherein vve must vvalke is holy ground for it is Iesus Christ the righteous vvee must therfore put off our olde shooes of our beastly affections which carried vs euery way before and put vpon our feete the shooes of preparation to the gospel In this our turning again vve shal meet vvith many discouragements vve must therefore couer our heads vvith a helmet of hope and least we should meete vvith our olde enemies the deuill the vvorld and our own flesh to make vs retire back againe vve must put vpoÌ„ vs the whole armour of God be valiant quite our selues like men and so march on forward towards our heauenly Chanaan And if at any time vve chaunce to lose our way being either benighted or vveatherbeaten or otherwise beguyled vvee must goe about the citie by the streetes and open places and enquire of the vvatchmen the ministers that go about the citie if they did not see him whom our soul loueth and if they shall shevv vs vvhere he is we must not say I haue put of my coate how shal I put it on but leauing al such dilatory pleaes turne againe and meet him with speede and great ioy If these be the qualities and properties of true repentance then are many in the world farre from true repentance The papists dispense with murther and treason as the killing of king Iohn the prince of Orange the king of France and others can testifie The price of vvhoredome incest sodometrie partricide matricide fratricide and of all sinne is set dovvne in the market of Rome vvhere Omnia sunt venalia all is for money and the deuil is clarke of the market Farre enough therefore are they from true repentance neither can they be saued except they turne againe Their foolish penance vvhich consisteth of vvhipping creeping to the crosse going barefoote and such like God neuer required and therfore no true repentance except they leaue those and turne againe The Turke is ruled by his alcoran euen darkenes it selfe and not by the word of God euen light it selfe and therefore so long hee cannot turne againe The Iewes denie Iesus Christ the right vvay and therfore are far from this turning againe The Anabaptist relinquisheth the written word of God relieth vpon his drowsie dreames and night reuelations and therfore shall hardly or neuer finde the right vvaye excepte hee turne againe The Neuter is for any way and therefore shall hardlie or neuer finde the right way except he turne again The Atheist saith in his heart there is no God The Machiuel with the Atheist vvil not know that there is either God or deuil hel or heauen and in all their actions they quench the spirit of God that one day shal they know to their cost except they turne againe The profane worldling with Esau weepeth not for his sinnes but for the losse of some vvorldly commodity but this is no true turning againe The presumptuous person driueth of all to the last houre and therefore is like to be preuented if in time he doe not turn againe The desperate person hateth himself for his sinne and because he vvaÌ„teth Christ the way and faith his stafâ—e he layeth hands violently vpon his own body destroyeth the good creature of God so turneth further from God then euer before The turning turner that turneth vvith the wethercocke in the winde crieth this is the true religion beleeue me now good brethren but he also must turne once againe by true repentance before he can be
of sinne in Prince Church or commonwealth belongeth to Ministers also And this they â—ay doe this they ought to doe yet with vvisdome discretion Nay bloud for bloud if they doe lesse then this if they do more then this and if they doe not all this Why then should Moses bee murmured at why should Micbea be smitten or why should Ieremie be imprisoned for executing their commission Haue they not authoritie to speake Nay vve say to you if you be angâ—y with vs for this as your seruants vvill say for themselues Wee are but seruaÌ„ts it is nothing to vs agree with our master vve shall be content We may speak what his vvord speketh for vve haue authoritie and vvee must speake so much for therefore are vvee put in authoritie And so much brieflie for the authoritie of Gods ministers As their authoritie is great so is their calling excellent and honourable in respect of their office and of his person whose mouth they are We can think as basely of our selues as any can either thinke or speake of vs but if it be an excellent thing to be a kings Ambassador how much more then to bee Ambassadour to the king of heauen and earth Therfore are they called in Scripture by names of great accouÌ„t as Angels Stars Fathers Horsmen and Chariots of Israel Of these some be old as Hely was some be young as Timothy and yet all the messengers of the Lord Iesus Some bee learned as Paul was some be vnlearned as Peter and Iohn were yet all the messengers of the Lord Iesus Some haue tenne talents some haue but one yet all must occupie for their Lordes aduauntage Some come at the first houre some at the last yet all sent of God Some are like Iames and Iohn the sonnes of thunder some like Barnabas the sonne of consolation yet all the messengers of God Some haue receiued a greater measure of gifts some a lesse yet all according to the measure of the gifte of Christ. And therefore let vs esteeme of them as of the ministers of Christ and the disposers of the secrets of God Men they are as we are that is our benefite for if God himselfe should send forth his voice vve must yeelde vp our liues Sinfull they are as we are that is because they are men born of the seed of Adam Mortall they are as we are that is because they are sinfull for the rewarde of sinne is death yet still the messengers of God and doe beseech vs in Christ his steade to bee reconcâ—led vnto God If this were regarded then Gods ministers should be more regarded lesse despised more beleeued lesse disgraced better prouided for lesse pinched and not so villanously entreated shamefully slandered and euery way abused of so many as now they are But alas it is not greatly regarded no not at all of many and therefore euery churlish Nabal denieth them maintenance euery couetous Achab is sick for their liuings euery proud minion and minsing damsell longeth for their heads in a platter euery Iudas is ready to sell them to euery one that will geue but thirty pence or thirty half pence or three farthings or iust nothing or rather for vniust nothing and at the day appointed a kisse shall make deliuerie Zidkijah the kings clawback will not sticke to take his 〈◊〉 from their cheekes Tertullus the Orator dareâ—h cal them pestilent felowes and troublers of the state if any man of his courtesie will geue him the hearing Festus in his mad mood wil call them mad men and laye the fault if there be any vpoÌ„ their learning too Demas the worldling wil giue them the slâ—p onely the poore widow of Sarepta is found relieuing poore banished Elias Some thankes be to God but not many in respect of the multitude haue the ambassadors of the Lord Iesus in that good accounte which they should especially for their works sake For doe not many grudge our meate number our morsels and reckon our liuings to euery farthing Christ commaÌ„ded his to carâ—ie neither bread nor money nor to put on two coates Hee is a rich man now a dayes that hath 2. coates to put on except some that haue two or three benefices for many in the worlde are turned out of all yet God be thanked he doeth deliuer vs. We may say as Paul said we are afflicted on euery side in pouerty yet not ouercome of pouerty as dead yet aliue as sorrowing yet reioysing as possessing nothing yet hauing all things But what is this to the ingratefull company of worldlinges In the time of poperie one congregation did maintaine many mas-priests novv many congregations will hardly maintaine one good preacher of the gospell And no maruail for then there were too many foolish bees that brought al their hony into the popes hiue and novv we haue too many dâ—ones that sucke all the hony out of the churches hiue nay novv vve haue too many horseleeches which alvvayes crie geue geue but neuer say ho nor haue One crieth geue mee the Colledge lands another crieth and me the lands of cathedrall churches another crieth giue me the impropriations the fourth must haue another benefice or two to buy him bookes withall one is sicke for a deanrie and they say that some about the court and I knovv not vvhere are sicke of a consumption and nothing wil restore them but a Bishoppricke or some other thing that should go to the church and that they would haue as soone for their minstrels as the ministers maintenance some I thinke wil neuer leaue til they haue the deuill and all And wot you what they say if our most gratious soueraign were as ready to geue and graunt as some are to beg and craue Iohn Baptists head had beene in a platter ere this time But thanks be to God she is not so readie to geue though she be most liberal too bountiful to some except they deserued it better and therefore God make her dayes as the dayes of heauen that Ionas may neuer vvant a shadow to sit vnder after his weary iornie If men take pains some wil rewarde them with a thistle the rewarde of an asse others if they might haue their willes would sende away their pastors in worse case then the basest officers in their kitchen without either lawfull warning or due deserued vvages I blame not all God forbid for God knoweth vvho are his Why saye some of these men can you not liue as the Apostles liued Why say I againe let them lay downe their goods at the Apostles feete and then let them aske that question Truely many doe as Ananias did if they geue one groate they vvil brag of two Many aske vvhence commeth the fall of the church Indeede it is a question to be moued though the disease wil hardly or neuer be remoâ—ed It is
and onely to our good God who hath so loued vs in Christ Iesus that albeit we haue bene disobedieÌ„tâ— vnto his maiestie yet if wee will come when he calleth and vse the ordinarie meanes when he oftereth them turne againe he wil be stil our Lord and that for his promise â—ake in Christ Iesus ourâ— Lord and yet al of his fauour vndeserâ—ed and loue vnspeakable wherewithall he loued vs before the foundation of the world was layd This doctrine is necessary for 2. sorts of meÌ„ First for those that are too much oppressed with the burthen of their sin euen to despaire these men are to know that Christ spake to them when he said Come vnto me all you that are heauie loâ— den and I will ease you And the prophet here speaketh vnto them wheÌ„ he saith O'ye disobedient children turne again for I am your Lord Let them onely beleue and pray Lord help my vnbeliefe And let not this be the questioÌ„ whether God wil be their good Lorde or no or whether they shalbe saued or no but whether they be surely perswaded of Gods loue toward theÌ„ in Christ or no which if they haue then if they turne againe God wil stil be their Lord. The seconde sorte are such as are not at all touched with their sinnes but drenched in the sea of â—innes and feele not the waues in the midst of the fire yet feele not the flame Gods iudgementes are present hel gates are gaping death redy to strike them yet they not abashed No threatning no promise no example nothing wil make them forgoe their sinnes that God may forgeue them God make vs feele our sinnes that wee may turne againe for this coÌ„fort belongeth to none but to those that in obedience turne to God by Iesus Christ our Lorde The second thing that from hence we learne is this that the coÌ„sideration of Gods loue towards vs should moue vs to serue him in true obedience This argument did Moses vse to the Israelites The Lord saith he vvill curse thy enemyes and them that hate the and persecute thee returne therfore and obey the voice of the Lorde and doe all his commandementes The same argument did Ioshua vse The Lorde saith he hath giuen you a land wherin you did not labor cities vvhich yee builded not and vineyardes vvhich you planted not Novv therfore feare the Lorde your God serue him in vprightnes and truth The same argument doeth Dauid vse My soul saith he the Lord hath forgeuen thy sinnes healed thy infirmitie and satisfied thy mouth vvith good things therefore my soule praise thou the Lord and all that is vvithin me praise his holy name The same reason doeth Ieremie vse here or rather the Lord Turne again be obedient vvhy for I am your Lorde The same reason ought also to moue euerie one of vs to feare the Lord for with him is mercie that he may be feared Applie vve this to our selues No nation hath been longer vrged with this argument then this our English nation but hath it perswaded Englande to obey God God indeed hath made vs his vineyard and done for vs vvhat he possibly could deuise by planting dressing hedging vvatering and defending vs Yet lo nothing but sower grapes Nay my beloued haue vve not degenerated from our duety more then any nation I would to God vve had not For thus standes the case vvith vs the more loue the les duetie the more mercie the lesse pittie the more peace the lesse quiet the more knowledge the les practise come Spaniards and vve hold together goe Spaniards vve fall asunder come sicknes vve send for the minister come health vve hate the preacher come death vvee geue a litle to the poore come life some take all from the poore When Dauid of loue sent ambassadours to visite the king of AmmoÌ„ they cut away half their beards and curtold their garmeÌ„ts by the buttocks but some seeke to cutte their throates which doe them most good that eueÌ„ now Ionathan vsed his fathers loue to Dauids benefit by 3. arrowes gaue him vvarning of his fathers displeasure But vve euen many of vs doe abuse our fathers loue shooting poysoned arrowes at those that are true of hart causing displeasure vvhere none vvas and that euen novv vvhen God maketh meÌ„ most able to doe good they are least vvilling and that is euen novv In time of dearth the richest men hoard vp their corne hoping stil for a greater price In time of vvarre and common calamitie vvhen men are infinitely charged theÌ„ is euery man for himselfe setting the dice vpon men taking 5. shillings for one 20. for â—iue But by the vvay these be no vsurers but deuils incarnate One poore man beggeth of another Elias goeth to Sarepta and from thence to the Rauens for comfort Lazarus goeth to the rich mans gate the dogs geue him his almes Nabals song is I haue not for Dauid that euen now vvhen Naball hath the deuil and al Now do men eat the calues of the stall and the lambes of the flock drinke vvine out of goldeÌ„ cups annoint themselues with costly ointment vvallow vpon beds of iuory and sing to the violl musical instrument euen now is Iosephs afflictâ—oÌ„ quite forgotten WheÌ„ the Lord spareth vs we smite our fellow seruants vvhen the Lorde forgeueth vs 1000. talents vve take our bâ—ethren by the throat for euery farthing crying not oÌ„nly pay that thou owest but thy â—oifer also When God geueth Achab a kingdome let Naboth look to his vineyard when Achab is sick for Naboths vineyard and Iezabel religious in proclayming a fast for Achabs sicknes then let Naboth look to his life There is nothing but ioyning house to house lande to land til there be no more room except it befor a plague The Israelites took their earings their iewels bestowed the vpon a calfe the papistes like calues would bestow al vpon the popes bul vve like profane Esau are content to gâ—ue our patrimonie for a messe of belly sorrow as though God did spare vs that vve might spare none as though he did geue vs our portions to vvast prodigally as though he gaue vs our meat to play vvithal to throw to the dogs nay as though his mercy and loue shoulde not make vs merciful louing as thogh his long suffering patience were not to dravv vs to repentance The last thing that from this reason I obserue is this that seeing as the loue of God is so free so continuall so vndeserued and so vnspeakeable that therefore vvee set more by it then by any loue in the vvorld Great vvas the loue of Damon Pithias when one offered to die for another but it vvas neither free perpetuall nor vndeserued for Damon loâ—ed Pithias because Pithias loued Damon so one friend loued another but God loued vs vvhen we vvere his