Six Sermons, Sermon 3
THE CALLING OF IONAH.
Ionah 1. 1. 2.
1 The vvord of the Lord came to Ionah the ſonne of Amittai ſaying,
2 Ariſe, and go to Niniuie that great Citie, and crie againſt it, for their vvickedneſſe is come …p before me.
YOu hauehave heard the ſweet ſong of old father Simeon, like the pleaſaunt ſong of a ſweet bird before her death, ſetting foorth the ioy of the righteous which embrace Chriſt Ieſus. Before Chriſt Ieſus vouchſafed to come vntounto vsus, we would not come vntounto him, but in all our doings we wrought our condemnation, & through the innumerable heapes of our iniquities, laboured to driue him without all hope of merciemercy from vsus. So we continued like flies which flutter about the candle till they hauehave conſumed them ſelues. When we had done as much as in vsus lay to driue him away from vsus, then he ſaued, and recompenced good for euill vntounto vsus. So that if God had loued vsus no better thē we loued our ſelues, we might hauehave periſhed in our ſinne, and our bloud ſhould be vponupon our owne heads. If Chriſt be the light of the Gentiles, let vsus embrace him… and let euerie one walke as becommeth the children of light, but many do ſhut their eyes againſt it, leaſt they ſhould ſee, and many do not onelyonly ſmoother their owne light, but the Sunne ſayth vntounto the Moone, ſhine not, and the Moone ſayth vntounto the Stars, be not bright. And many hauehave ſmothered their light ſo long, that the dampe hath put out the candle and thus they labor to bring the darkeneſſe of Egypt vponupon Goſhen: ſo that their eyes hauehave forgotten to ſee, and ſo manie goe out of the way, becauſe they would not looke vponupon the candle, and the deuill giueth to euerie one that which he wiſheth, ſo it may be for his hurt: to the bramble fire, and who can but pittie that the ſame Manna which commeth from heauen ſhould be poyſoned with it?
The Iewes had no cauſe to enuie our light, for he gaue thē glorie: he was poore, and yet he gaue them riches: he was counted baſe, and yet he made them honourable, he was contemned, and yet he made them beloued: they were full of darkneſſe, and he brought them light, but they contemned this light, and ſo procured their owne condemnation. And therefore now it is come to paſſe that they are become vagabonds vponupon the earth, and moſt contemned of all other nations, & euerie people hauehave a dwelling: but ſince they propheſied euill vntounto themſelues, ſaying his blood be vponupon vsus and our children, goodneſſe hath put on the face of bath fulneſſe amongſt them.
If thou embrace Chriſt as Simeon did, then Chriſt is thy glorie, but if thy glorie conſiſt in beautie which fadeth, in gay clothing which weareth, in wealth which waſteth, or in gold which ruſteth, then Chriſt is not thy glorie.
We hauehave gone long with an olde man, and now we hauehave loſt him, but we are loth to part with him he is ſuch a good companion, neuertheleſſe we hope to finde him againe in Ionah.
We hauehave gone but ſlowly with him as with an olde man which is not verie ſwift on foote, but now we muſt runne with Ionah as with a poſte, leaſt Niniuie be deſtroied.
The word of the Lord came vntounto Ionah.
I neede not ſhew the authoritie of Prophets, but concerning their ſorts and difference: there are three ſorts of Prophets. The firſt were ſuch as called vponupon the name of the Lord in prayer for the people, and receiued an anſwer from the Lord in the peoples behalfe, of which ſort was Samuell, & theſe …. Sa. 10. 9were called Seers. A ſecond ſort of Prophets were ſuch as God rayſed to expoūd the law, and declare the will of God vntounto the people, when the Prieſts and ſuch as ſhould do ſo, were ſlacke in their callings: of which ſort was Eſay, Ieremie, Ezechiell, Damell, Hoſe, Ioell, A…os, Obadiah, Ionah, and the reſt of the holy Prophets. A third ſort were ſuch as hauehave beene ſince Chriſt, woorking ſuch like effectes, of which ſort was the Prophet Agabus, of whome mention is Act. 11, 28.made in the eleuenth of the Acts and the 28. verſe.
Now in the ſecond ſort of theſe was Ionah, whom God ſent to declare his wil vntounto his people, vntounto whom alſo the Lord did reueale the ſubuerſion of kingdomes, the ouerthrow of Tribes, the captiuitie of Nations, and calamities that were to come vntounto the ſonnes of men for iniquitie and rebellion againſt God.
As all wiſe men were not borne at once, nor liued togither: ſo theſe holy Prophets hauehave not beene at once, but were raiſed vp by the Lord God, ſome here, ſome there, according to his pleaſure, and as he ſawe the people ſtand in need of them by reaſon of the corruption of the times.
And furthermore, the Lord hath not at any time reuealed vntounto one of theſe, all things that might be reuealed, but as much as was ſufficient for them euerie one in their times and places. Neither hath any of them told as much of the will of God as might be, nor the expounding of his lawes. But the Patriarkes hauehave left ſome to the Prophets, and the Prophets hauehave left ſome to the Apoſtles, but they hauehave left none for vsus, but they hauehave all left open the whole will of GOD vntounto vsus, and euerie one bringeth Golde, and Myrrhe, and Frankenſenſe, like the wiſe men which came to ſee our Lord.
There are three things which moued me to take this ſtorie in hand aboue al others. Firſt becauſe you know the ſtorie, and therefore can the better conceiue of the matter as I go forward with it. Secondly becauſe it is brief and doth containe a great deale in a little. Thirdly, becauſe it is moſt agreeable for the time and ſtate of this ſinfull age wherein we liue, and therefore moſt conuenient for vsus. It is manifeſt that Ionah liued in a very troubleſome time, namely in the time of Ieroboam a wicked king, of whom it was ſaid, that he not only ſinned himſelf againſt the Lord, but it is he which is called the Ieroboā that made Iſraell to ſinne. Alſo this commēdeth the conſtancie of Ionah, that he in the midſt of all the corruptions wherwith all the people were ouerflowne, kept him ſelfe vncorrupted and vnſpotted amongſt them all. And furthermore it layeth open and magnifieth the great louelove of God, in that he ſent a Prophet to admoniſh his vngodly people, when as he ſhould hauehave ſent a thunderbolt to terrifie them, or rather vtterly to deſtroy them: ſo that there mercy ſtept before iudgment.
His name was Ionah, which ſignifieth a doue, which admoniſheth vsus, that as we labour to be as wiſe as ſerpents, ſo we ſhould alſo deſire that we might be as ſimple as doues. His fathers name was Amittai, which ſignifieth truth. I would that truth were euerie preachers father.
There are three ſpeciall things contained in this hiſtorie. Firſt, the great merciemercy of God, expreſſed in this, that he ſent a Prophet to Niniuie a Citie of the Gētils, which were ſtrangers from the couenant, from the promiſe, and ſtraungers from the common wealth of Iſraell.
The ſecond thing was Ionah, who being no Gentile but an Iſraelite, which knew his maiſters will what it was, did yet preſumptuouſly neglect the ſame, not of a ſudden deſire, for he had time inough to conſider what he did, and yet ſee what merciemercy did: the Lord prepared a great whale in the bottome of the ſea, where there was no hope of life for him: afterwards the Lord hauing deliuered him out of the whales bellie, he went and preached at Niniuie ſo zealouſly, as though he had neuer bene the man which was ſo diſobedient before. And when he had done, he murmured againſt God worſe thē euer he did, and all becauſe he ſpared the citie.
The third thing was, the mariners which had bene idolaters all their liues, yet now by the great power of God mouing them, called vponupon the true God, of whom they had heard by Ionah, & by whoſe mightie power they were ſaued.
But in the meane while, Niniuie ſet on the ſcore, and had no ho with them in working wickedneſſe: but ſtill filling the cup of all abhominations, and running downe to hel with as much ſpeed and force as they could, and no ſtay but the perill of death. And Ionah, he rebelleth againſt God, for being ſent to Niniuie, he went to Tarſhiſh.
There are foure ſpeciall things to be noted in Ionah. Firſt, the daunger of Ionah by his diſobedience. Secondlie, the behauiour of Ionah in the whales bellie. Thirdlie, the grudging and murmuring of Ionah againſt the Lord God. And fourthlie, the rebuking of Ionah by God for his impietie.
He that receiueth a Prophet in the name of a Prophet, ſhall receyue a Prophets reward. Therefore let vsus prepare our eares to heare and receiue the worde of God preached by his miniſters, & let vsus think that Ionah is come againe to our houſes to preach, whether it be fortie dayes, or fortie weekes, or fortie yeares, they that liue like Sodome, ſhall be puniſhed like Sodome.
The word of the Lord came to Ionah the ſonne of Amittai ſaying, Ariſe… &c.
We hauehave ſeene Ionah a farre off, if we would we might ſee him nearer.
As our Sauiour ſaid to his diſciples, Pray Mat. 24. 20that your flight be not in the winter, nor on the Sabboth: ſo ſay I vntounto you, pray that the Lordes comming be not on the weeke dayes therefore: if he did come then, howe ſhould he find you? Therefore I pray you learne now, and giuegive good eare that ye may… heare ſufficient for all the weeke.
The word of the Lord came, &c.
Wherein I obſerue that Ionah went not before he was ſent: for he going to preach vntounto the Gentiles, it was needfull that he ſhould hauehave a ſpeciall calling and commiſſion from the Lord himſelfe: for it was vnmeet to caſt the childrens bread vntounto dogs, vnleſſe he had a ſpeciall commaundement from God ſo to do.
None ought to take vponupon him the function of preaching in the church, vnles they hauehave their warrant or authoritie from God, Heb. 5. 4.as Aaron had. And although they hauehave not their authoritie in that forme and maner as Ionah had his, (namely) as it were by word of mouth, euen from God himſelfe, Ariſe and go to Niniuie. Yet they muſt hauehave their warrant from him (elſe their calling is vnlawfull.)
But now there is another authoritie crept into the Church that makes ſo many idols, which hauehave eyes and ſee not, tongues and ſpeake not, eares and heare not, and that is this. When one ſtalleth vp another into Moſes chaire, not hauing Moſes rod, nor Moſes ſpirit. And this gall will not holde ſpurring. Further I obſerue, that as the worde of the Lord came to Ionah: ſo the word of the Pope came to his prieſts, Ieſuits and Seminaries, but ſo and in ſuch ſort manie times, that they are drawne to Tiburne while Maſſes are ſaid for them at Rome.
The word of the Lord came vntounto Ionah. &c.
Wherein alſo I obſerue, that which came vntounto him was not alwayes with him, but ſo it was, that when the worde of the Lord came vntounto anie of the Prophets, then they were well furniſhed with abilitie, to teach, to preach, to reproue, or to command whoſoeuer the Lord would hauehave ſo handled, as by example: Nathan the Prophet bad Dauid the king that he ſhould build a temple. 2. Sam 1. 1. Chron. 112. Sam. 1. and 1. Chron. 11. And a little after he came and bad him that he ſhould not build it. Where wee ſee that when he bad him build it, then the ſpirite of the Lord came not vntounto him to bid him ſo to do. And therefore the ſpirit of God came vponupon him the verie ſame night, and bad him that he ſhould go to Dauid, and bid him that he ſhould not build it. For this is euident, that as God himſelfe is conſtant, ſo his ſpirit and his word are conſtant, and therefore neuer faith and vnſaith one thing.
Againe the Prophet Eliſha ſaid, 2. Kin. 4. 2. King. 4.that the Sunamites heart was grieued, but the Lord had hid it from him, and had not as then declared the ſame vntounto him: which doth note vntounto vsus, that the ſame worde whereby the Lord hath, and doth reueale maruellous things vntounto his Prophets, was not now vponupon him, neither is alwayes vponupon any Prophet, but according to the will of God it comes vntounto them, to reueale vntounto them what he would hauehave them to do, and when it pleaſeth him.
Alſo Daniel ſaid, that the Lord did not reueale the kings dreame vntounto him, for any wiſdome that he had more then any liuing, but only for the kings ſake, & for the poore people of Gods ſake, and ſo you muſt think of vsus that are the miniſters of the Goſpell, that the Lord doth not reueale his will vntounto vsus, for any wiſdome or worthineſſe that is in vsus more then other men, but for your ſakes, & that we might reueale it vntounto you, therefore heare vsus euen for that cauſe, becauſe the Lord hath reuealed vntounto vsus theſe things for your ſakes, and good. From the calling we come to the charge.
Ariſe and go to Niniuie that great… &c.
God commeth and findeth vsus al a ſleepe, then he bids vsus ariſe, for they are not fit to conuert others, which are not yet cōuerted themſelues, according to that ſaying of Chriſt to Peter: When thou art conuerted (ſayth he) ſtrengthē thy brethren, teaching Luke 22. 32them by your experience. Now a dayes men take vponupon them to reproue others for committing ſuch thinges as themſelues hauehave practiſed, and do practiſe without amendment, notwithſtanding their diligence in teaching others their dutie, they can teach all the doctrine of Chriſt, ſauing three ſillables, that is: Follow me, Therefore theſe are like ſome Tailers, which are verie buſie in decking and tricking vp of others, but go bare & beggerly themſelues. They wil not let vsus plucke out the moate that is in their eyes vutill we hauehave plucked out the beame in our owne eyes. Niniuie was the greateſt and the auncienteſt citie in the land of Aſſyria, and the name of it ſignified Beautifull, which name was giuen it rather for the greatneſſe and beautie thereof, then for the name of Aſhur, which was the builder and firſt founder therof… as we read in the booke of Geneſis. Some thinke it to be built by Ninus, Ge… 10. 11.but I am not of that minde. It had a faire name, but foule deeds like this citie.
The Iewes would not heare the word of God by Ionah, and therfore the Lord ſent to Niniuie, ſignifying thereby that the Iewes for their contempt and negligence ſhould be reiected, and the Gentiles ſhould be receyued into the fauour of God, that they might be an holie & ſanctified people vntounto the Lord in their ſtead. Their ſinne is noted in this, that they ſinned euen vntill the Prophets were gone from them. Therefore this was as it were to ſhake off the duſt of their feet to witneſſe againſt them for their obſtinacie and hardneſſe of heart, and to let them ſee that the wickedeſt Gentiles were more righteous then they, that they repented at the voice of one Prophet, yea & with one ſermon: whereas they refuſed & reſiſted all the holy and worthy Prophets that God ſent vntounto them.
Againe, the calling of the Gentiles is declared in this their ſubmiſſion with all willingneſſe, which they did ſhewe vntounto the words of this prophet wheras: the Iewes reiected all the words of God, and would not heare the Prophets, whom God had rayſed vp amongſt them, which made thoſe Niniuits to proclaime a faſt, to put on ſackcloth and to humble themſelues before the Lord, deſiring him to turne away his wrath from their citie? Thus they repented, and repenting were ſaued with merciemercy: ſo they which grieue the ſpirit, quench the ſpirit, for the worde of God went from Samaria to Niniuie.
The Goſpell was in Epheſus, but it went from thence and came to England: and it may go again from England. Let thē which thinke that they ſtand, take heede leaſt they fall.
Niniuie receyued the word of God, and neuer heard it before, and this ſheweth that the fooliſh & ſimple are more diligent and ready to heare and receiue the word of god, than thoſe that are wiſe in their owne conceit, & alſo in the view of the world. What ſaith Chriſt, the poore receiue the Goſpel: Mat. 11, 5. 1. Cor. 1. 2 6what ſaith Paule: not many rich, not many wiſe. For if we hauehave knowledge, if this knowledge be like the Phariſies, that is, in ſhew of ſinceritie, in counterfeit holineſſe, and hollow-hart friendſhip through hypocriſie, it had beene better for vsus that we had beene ignorant, for it will but leaue vsus inexcuſable, it will be found inſufficient to ſaue vsus, but ſufficient to condemne vsus, becauſe we knowe our maiſters will and doe it not: Luk. 12. 4… 84. Act…. 8. 20.therefore as Peter ſaid to Simon Magus, thy money periſh with thee. So will the Lord ſay vntounto ſuch: thy knowledge periſh with thee, ſeeing it is vnprofitable.
That great citie, &c.
As if hee had ſaide, Feare it not, for though it were neuer ſo great I am able to deſtroy it, and will deſtroy it if it doth offend me. And moreouer, the greater it is, the more vngodly. For as one man taketh ſickneſſe of another: ſo one man is infected by ill example of another, and ſo taught to ſinne the more, till the meaſure of ſinne be full. Niniuie had 1500. towers in it, and 120000 little children, as is noted in the end Ion 4. 11of this ſtorie: therefore it may well be called a great citie.
But yet the greatneſſe, the beautie, the ſtrength, and riches of this citie, could not withſtand the hand of God, or keep it from deſtruction, but rather further it and haſten it. For with the more excellent ornaments that it was adorned by the Lord, the more haynous and grieuous in his ſight was the abuſe of them. Therefore the hugeneſſe, nor the ſtrength of this or any other Citie, can ſaue it from the iudgement of God, being ſinfull in his ſight.
Great Sodom is deſtroyed: Ierico is deſtroyed: Gen. 19. Ioſh. 6. & 1 …in 24. 25 R…u. 18. 2.great Niniuie is deſtroyed: great Ieruſalem is deſtroyed, and great Rome the roome of all vncleane ſpirits, ſtayeth for her deſtruction, like a whoore that ſtayeth for her puniſhment till ſhe be deliuered: and all theſe were puniſhed for vnthankefulneſſe and contempt of the worde of God. Yet Ierico, nor Sodome, nor Niniuie, hauehave had halfe the preaching that we hauehave: yet we are vnthankefull too.
When Sodom was burnede, Zoar ſtoode ſafe: when Ieruſalem was deſtroyed, Bethlehem Gen. 19. Ier. 41. 17.ſtood ſtill: ſo the Lord doth alwayes prouide for his people, though he make neuer ſo great a ſlaughter and deſtruction amongſt his enemies.
Great Sodome is deſtroyed, great Niniuie is deſtroyed, great Ieruſalem is deſtroyed, then what hauehave wee to looke for?
Ionah was caſt into the ſea, ſwallowed of a fiſh, and caſt vp againe, and after all this, he muſt go preach at Niniuie, and he muſt conuert it within fortie dayes, and that without miracles, which wanne great credite among the Gentiles. Within fortie dayes hee muſt conuert Niniuie, in fortie dayes the ſeed ſowen, growen, and ripe.
Who would hauehave thought Ionah ſhould hauehave beene caſt out of the ſea to conuert Niniuie?
They that ſcorned at Ionah, are conuerted by Ionah, and they that deſpiſed the worde, are ouercome by the worde.
Though Ionah were caſt out of a ſhippe, ſwallowed of a fiſh, and caſt out of the ſea, yet there is hope of him.
Ioſeph is in priſon…, and who knoweth what ſhall become of him? who would hauehave thought that Saule ſhould become Paule, or Zacheus a Chriſtian?
God woulde not ſuffer anie people to 2. Pet. 2. 5. Gen. 19. Exod. 4.bee vntaught: therefore hee ſent vntounto the olde world Noah, Lot to Sodome, Moſes to Iſraell. Thinke no worſe of no man though hee were caſt out of the ſea as Ionah, or baſelie brought vp, for the Sauiour of Iſraell is brought out of the flags, and the ſaluation of the whole world out of a ſtall.
It is ſaide that GOD worketh manie things at once. It might well be ſaid, for the merciemercy of God, the conuerſion of the Gentiles, the reiection of the Iewes were al ſet forth herein, and yet a further matter was contained in it.
And although the Iewes were a wicked & a ſtiffe necked people, yet there were ſome good men amōg them whom the Prophets call a remnant, like the gleaning after harueſt, or like a cluſter of grapes on the top of the vine after the vintage. And theſe muſt be remembred in merciemercy, becauſe of the couenant made vntounto their fathers. So among them that went into captiuitie, there was Shidrach, Miſach, and Abednego. And ſo all do not kneele to Bell, for they whom the Lord preſerueth do not.
The Lord becauſe of his couenant doth alwayes prouide for his choſen, although there be neuer ſo great calamitie or trouble, as we ſee in the booke of Geneſis 45. chapt. Gen. 45.when there was a great time of dearth and ſcarcitie to come vponupon the land where Iacob was, then the Lord ſent Ioſeph to prouide for his father Iacob, leaſt hee ſhould want bread, he or any of his ſonnes, and folks, and ſo ordered the matter, that Ioſeph was treaſurer ouer all the corne in Egypt. And ſo among the Turks and the Spaniards and infidels, the Lord will find meanes to do them good which vnfainedly louelove him, and in the dungeon, & in the priſon, and in bonds, yea and in death, the godly ſhall find God.
And crie againſt it.
Firſt God biddeth him, Ariſe and ſhake off all impediments, and then to go and call them to the battel, and now he bids him crie out againſt them, and ſo terrifie them. EueryEvery Prophet is a crier, as appeareth where the Lorde biddeth Eſaie to lift vp his Eſay. 48. 1.voyce like a Trumpet. Euerie Prophet muſt both be plaine and bold, and this many times maketh the poore ſeruants of God to ſpeake their minds as plaine and bold as if they ſate in iudgement. Iohn was a voice, a voice would not ſerue, he was the voice Luke. 3.of a crier, and yet hee could not make the crooked ſtraight, nor the rough plaine.
If they were not deafe, they need not to crie one to another, ſuch is the dumbneſſe of preachers, the deafneſſe of hearers, and the ſlowneſſe of followers, that there is but litle good done, and but a few frutes gathered. If ye were not deafe, we neede not to crie: and therefore we crie with mouth, with heart, with hand, with foot, & with all the powers of our bodies vntounto you, and yet how little do you regard it… But are not ye commanded to heare as well as we to crie? yet the cocke croweth when men are faſteſt aſleepe, yea the cocke croweth, and ſtill Peter denieth Mat. 26. 70. 72, 74.his maiſter.
Before you crie vntounto the Lord, heare what the word crieth vntounto you, and let not your woorkes crie for vengeaunce while your tongues crie for merciemercy.
When men heare the preacher ſpeake againſt pride, hypocriſie, couetouſneſſe, or anie other ſinne, then they looke one vponupon another, as though it belonged not vntounto them: but who can ſay his hart is cleane? In the ſecond of the Actes, the holy Ghoſt Acts. 2.came downe in fire & tongs: but this fire is quenched, and the tongues are tied vp: though they cannot ſpeak, they can ſee; they can ſee if a great benefice fall though it be an hundred miles off: yet Pharao had more care of his ſheepe, then wee hauehave of our ſoules.
And crie againſt them: For their wickedneſſe is come vp. &c.
Faire Niniuie, proude Niuiuie muſt be deſtroyed: no man ſits ſo high, but deſtruction ſits aboue him. Iuſtice would hauehave come againſt them before it cried agaynſt them. But while they heard the crie of God, God heard their cries, and tooke pitie on them.
When God cries, then we ſhould weepe, conſidering wherefore he cries: for there is nothing that can prouoke the Lord to crie, but ſinne, and that he euer crieth againſt. Do what thou wilt, and ſay what thou wilt, and the Lord wil not be offended with you vnleſſe you ſinne. For as an angrie man euer purſueth that which he hateth, vntill he hath deſtroyed it: ſo the Lord euer croſſeth and hindereth vsus in all our wicked actions, vntill he hath ſlaine ſinne in vsus.
Our ſinnes buffet God on euerie ſide, as the Iewes buffetted Chriſt: firſt on the right ſide, and then on the left ſide, and neuer leaue till we hauehave prouoked him to crie againſt vsus.
And crie againſt it, &c.
Reproofe is the neceſſarieſt office, yet it is leaſt regarded, & leaſt eſteemed. For now we thinke if one doth reproue vsus, that he hateth vsus.
But the Lorde ſayth Leuit. 19. Thou Leui. 19. 17ſhalt not hate thy brother in thy heart, but ſhalt reprooue him, and ſuffer him not to ſinne: noting thereby, that if wee flatter anie in their ſinne, or ſee them ſinne, and not reprooue them for it, that it is a manifeſt ſigne that they doe it of hatred, how great louelove and good will ſo euer they pretend toward them, ſeeing the matter tendes to the hurt of their ſoules, and the offence of God. If a preacher reproue ſin, he is thoght to do it of hatred, or of ſome particular grudge: & others as though they were galled, will ſay, let him keepe his text: or they will ſay, he is beſide his booke, as though no text in ſcripture doth reproue ſin, and ſo of al doctrines, the doctrine of reproofe & reprehenſion of ſin is moſt contemned, and leaſt eſteemed. But let a preacher preach darke miſteries, or prophane ſpeeches, or vnprofitable fables, or friuolous queſtions, or curious inuentions, or od conceits, or brainſicke dreames, & any of theſe will be more welcome vntounto thē then reprehenſion which is moſt profitable and neceſſarieſt of all. Balaams aſſe neuer ſpake but once, and then he reproued. Then Num. 22. 28.if Balaams aſſe reproued Balaā, how much more ought Balaam to reproue aſſes, or ſuch as will be no otherwiſe then beaſts in their behauiour.
When we reproue you for ſins, whether they be vſuall, or priuate, you thinke ill of vsus. If a preacher reproue a publike ſin, which is vſed and tollerated amongeſt many, he is hated of many, and thought to be too buſie, or that he is tooſharpe and rough. And they ſay, that whereas hee, ſhould preach Gods louelove and merciemercy, he tels vsus of the law, and ſo doth throw vsus downe too low, &c. And if he repr…ue a ſinne that is done priuatelie he is thought to be enuious, and one that preaches the law, and thereby throwes ſome to deſpaire, & ſo al reproof is thought by them intollerable. But we preach hell to bring you to heauen, we preach the law to lead you to the Goſpel, we preach iudgement, that you might find merciemercy, we threaten, as though we ſhould ſtrike you, we rebuke as though we were angrie with you, and exclaime as though we did hate you: but we louelove you in the deareſt blood we hauehave. The Lord grant vsus all to louelove the truth to the end.