God Wooing His Church, Sermon 1

God Wooing His Church · Sermon 1

God wooing his Church:

Set foorth in three godly Sermons.

By William Burton preacher at Reading.

LONDON Printed by V.S. for Iohn Hardie dwelling in Paules Churchyard at the ſigne of the Tygers head, 1596

p. 1God wooing his Church. The first Sermon.

IEREMIE Chap. 3.

Verſe 14 O ye diſobedient children, turne againe, ſaith the Lord, for I am your Lord, and I will take you one of a citie, and two of a tribe, and will bring you to Zion.

Verſe 15 And I will giuegive you Paſtors according to mine heart, which ſhall feede you with knowledge and vnderſtanding.

THeſe wordes be part of an Exhortation begunne in the 12. verſe of this chap. and made to the captiue Iſraelits in Aſsiria, in the 9. yere of Hoſhea king of the ten tribes, as appeareth in 2. King. 17.6. And it groweth vppon a complaint againſt Iuda, becauſe that Iuda did not profit by the iugements of God vponupon Iſrael: which complaint being ended, the Lord here commandeth the prophet to labor with the ten tribes that were in captiuitie, that they might profite better by thoſe afflictions which were p. 2vponupon them, and by timely and hearty repentance to turn vntounto God, which if they would yeeld vntounto, the Lord doth alſo promiſe for his part to forget all their ſinnes paſt, and to place them in their former eſtate of libertie againe.

This Scripture hath two partes; an Exhortation, and a Promiſe. In the Exhortation there are two circumſtances to be conſidered of: the firſt is of the perſons; the ſecond is of the matter ſubiect. The perſons be two-folde, exhorted, and exhorting: the perſons exhorted are the captiue Iewes deſcribed in the twoo firſt wordes, diſobedient children. The perſons exhorting are alſo double, the Lord by Ieremy, and Ieremy in the name of the Lord; and that appeares in theſe wordes [ſaith the Lord.] The matter ſubiect is two-folde; firſt, what it is that they are exhorted vntounto, in theſe wordes, Turne againe: ſecondly, a reaſon why, in theſe wordes, For I am your Lord.

In the manner of ſpeaking to the perſons exhorted, doth notably appeare the ſingular wiſedome, and vnſpeakeable mercy of God. Gods wiſedome appeareth in ripping vppe of their ſinnes, before he exhorteth them to repentance: Yea that he may bring them to repentance for their ſinnes; he ſaith not ſimply, O my children, turne againe, leſt they p. 3ſhould take an action againſt Ieremy, for impeaching their credit: but he ſaith, O ye diſobedient children, that ſo hee might conuince their conſciences, ſtop their mouthes, and take away all occaſion of boaſting. From this wiſe courſe of wiſedome it ſelfe, in calling men to God, both the miniſter of God, and eueryevery chriſtian brother may learne this profitable leſſon; that the readieſt way to bring men from their profaneneſſe to true repentance, is firſt to conuince them of ſinne, and then to exhort them to repentance. Many cry repent, and amend, thundering out the iudgements of God againſt the people: this ought to be done; but if we do not firſt ſhew them what is amis, they wil ſay as the proud Iewes ſaid to Malachie, What hauehave wee done? Mal. 3.13, 14Mal 3:13Mal 3:14But let Malachie tell them what their words are, and then they wil bluſh for ſhame. Then will Felix tremble, Act. 24.26.Acts 24:26when Paul preacheth of righteouſnes, temperance, and iudgement to come, all which do concerne him. Then will Dauid confes his ſin, 2. Sam. 12.7.2 Sam 12:7when Nathan ſhall lay the parable cloſe to his conſcience. Then is Nabal ſtriken as a ſtone, 1. Sam. 25.3…1 Sam 25:3when Abigaile ſhal wiſely watch hir time, and tell him of his churliſhnes. Ioh. 4.19.John 4:19Then will the Samaritane woman leaue hir ſcoffing, when Chriſt ſhall come home to her conſcience. Then wil the ten tribes returne (if euer they will returne) p. 4when Ieremy ſhal ſummon them before gods iudgement ſeat for diſobedience. And then may the Preacher look to profit by his publike doctrine; and the brother by his priuate counſell, when firſt they ſhal proue to their conſciences, that of this and that ſin they are guilty.

Secondly, from this wiſedome of God, we learne that it is lawfull and neceſſary for the miniſter of god ſomtime to vſe ſharp words, if he meane to do any good, ſpecially when he hath to deale with men whoſe faces are of braſſe, whoſe necks are of yron, whoſe harts are offlint, and whoſe conſciences are ſeared vp with an hote iron. And yet he is not alwayes to lay on loade, but ſometime (with Paule) to doubt whether hee ſhould come with a rod, or with the ſpirit of mildneſſe; & as he ſhall perceiue them either obſtinate, or tractable, ſo to make the edge of his reprehenſion blunt, or ſharp; as he ſeeth his Stil to drop, ſo to quicken or ſlake his fire; and ſo to ſtraine, or let downe the ſtrings, as that neither by too much ſtraining, or too much looſening, they be brought more out of tune then they were before.

Againe he is not to handle all alike, but to remember that as all the ſtrings, of an inſtrument are not alike placed, alike natured, alike ſounded, nor all ſtrained alike, nor all p. 5out of tune alike, and that according to their place, quantitie, and qualitie, eueryevery one muſt more or leſſe bee ſtrained, ſo it muſt be among men. The magiſtrate is to be reproued, but with great reuerence, and ſingular modeſtie. The miniſter is to be reproued, 2. Tim. 5.1.but as an Elder. The elder ſort muſt be reprooued, but as fathers. The yoonger ſort muſt be reprooued, but as children. And eueryevery one according to his place and calling muſt be dealt withall.

Againe, if two be fallen into one and the ſame ſinne, he is wiſely to obſerue how they came down, & warily to put a difference betweene the one and the other. The one may fall by weakeneſſe, the other of wilfulnes, the one of ignorance, the other of mallice: the one therfore with lenity, the other with ſeueritie muſt be proceeded againſt, alwaies tempering his ſpeeches according to the nature and diſpoſitions of perſons with whom he hath to deale, and according to the qualitie and quantitie of the ſinne againſt which he dealeth: examples hereof we hauehave not a few in the ſcripture. Mat. 12.20. Pſa. 2 9.Matt 12:20Ps 2:9Chriſt will not breake the bruſed reede, nor quench the ſmoking flaxe, but the rebellious hee will batter in peeces, like a potters veſſell. Num. 12.3.Num 12:3Moſes was the meekeſt man on earth, yet none more angry with Aaron, Deut. 32.6.Deut 32:6nor more ſeuere againſt Idolators p. 6then he. … 26.28.Paul will perſwade Felix to become a chriſtian, … 4, 19. …. 2.11.14.and will conuey himſelfe into the bowels of the Gallatians to winne them to Chriſt, but hee meaneth to take vp Peter for halting, …. 113.10.and to pronounce Elimas the verie child of the deuill.

As this doctrine was alwayes profitable, ſo neuer more needefull then now, when there be quot homines tot ſententiae, how many men, ſo many minds. Some would hauehave the preacher ſpeake alwaies alike, and that of nothing but of mercy and ſaluation, to propheſie of new wine and ſtrong drinke, but in no caſe to awake them out of their ſins. Som would hauehave him alwaies to bee thundering out the iudgements of God, and to miniſter nothing but bitter purgations, as though …ll men were ſicke at once, or of one diſeaſe, or of one cauſe. Some againe can abide neither piping, nor mourning. If the miniſter reproue their ſinnes, they call him a buſie controlour: If he ſhall applie the word to the conſcience, then, who made him a iudge? If he denounce the iudgements of god, then he fraieth his audience. If he ſtandeth aboue his houre, thē he is tedious. If he entreat friendly, then he is glad to curry fauor. If he be ſparing in reprofe, thē he is afraid to diſpleaſe. If he ſpeake learnedly, then he is too deepe. If plainely, then he is no ſcholler, but if he p. 7will ſooth them vp with an Omne bene, or a nihil dicit, then he is the beſt church man that euer they knew.

Thirdly the Prophet telleth the Iewes of their diſobedience, that ſo hee might make them more fit to returne vntounto God, being firſt humbled with the ſight of their ſinnes, to teach vsus, that in all our reprehenſions or admonitions, we muſt ſeek the good of our brother, and the glory of God; as Iohn the Baptiſt called the Phariſes and Sadduces a generation of vipers, Mat. 3.7Matt 3:7not to make them deſperate, but fruitful in the workes of repentance. And ſurely (good brethren) then is there hope of doing good by ſharpe cenſures, when men may ſee that they are not cenſured of malice, or to make them odious, or for ſome other ſiniſter reſpect, but of conſcience and louelove, ſeeking therby the good amendement of our brother, and that we are no whit glad for their faults, but rather grieued at their falles. And if this rule were alwaies obſerued, amongſt all thoſe to whome the cenſures of the church are committed, I doe not doubt but that much more good might be done, then is done; but if men ſhall ſee that their cenſures (whatſoeuer they are) proceede not from a hatred of ſinne, nor a conſcience and care to amend their brethrē, but either of ſtomack to reuenge their own p. 8quarrelles, or from a couetous affection, to maintaine their own gaines; alas, how ſhould they be regarded as they ought? Nay, howe ſhoulde the kingdome of Sathan bee ouerthrowen, when the golden iudge giueth ſentence? Howe can the right marke bee hit, when a wrong marke is ſet vppe to bee ſhot at? … 6.9.and howe can the Church bee terrible as an armie with banners, when the leaders of the army ſhall turne their ſwords points againſt their owne ſouldiers but this may ſuffiſe for the wiſedone of God in mentioning their ſinnes, before hee calleth them to repentance, in this firſt word diſobedient.

As the firſt word is a moſt euident teſtimonie of Gods wiſedome, ſo is the ſecond of his merciemercy; for lo, he calleth them ſtill by the names of children. Oh louelove vnſpeakeable, that cannot ſo forget the workemanſhip of his owne hands, but albeit they had moſt ſhamefully abuſed his maieſtie, yet ſtill offereth to be their father. He ceaſeth not to try them by afflictions, to call them by his prophets, to draw them by his ſpirit, to wooe them by his benefits, to pardon them in his merciemercy, … 103.9.and to receiue them into his wonted fauour againe. Thus wee ſee that our God will not alwaies be chiding, neither will hee keepe his anger for euer, 13but as a father pittieth his children, ſo hath the Lord compaſſion p. 9on all thoſe of whoſe returne there is any hope. Applicat. This doctrine will ſtand vsus in ſtead many waies; 1firſt the papiſt may learne from hence, that the Lord doth not deale with vsus, according to our deſerts, but according to his merits in Ieſus Chriſt. 2Secondly from hence the afflicted conſcience (that groneth vnderunder the burden of his ſinnes) may fetch comfort againſt al the firy darts of Sathan, when hee ſhalbe ſurely perſwaded that in Ieſus Chriſt the partition wall is broken downe, and the hand-writing faſtened vntounto his croſſe, and therefore, that al his ſinnes ſhall not be able to ramper vp the gate of Gods merciemercy againſt him. Thirdly this teacheth vsus, 3that if any be fallen by infirmitie, wee ſhoulde doe what wee can (with the ſpirit of brotherly louelove, & long ſuffering) to reſtore him again. And good reaſon, for if we be bound by the law of God to helpe vp a beaſt vnderunder his burden, much more our brother; but alas, how ſtrange is this amongſt vsus? If a mans foote hath ſlipped neuer ſo little, eſpecially if hee be a good man (and who can ſay his heart is cleane?) profane men are ready to exclaime of him, but neuer labor to reclaim him; neuer remembring what our ſauiour Chriſt ſaid when he wrote vponupon the ground, Iob. 8.7Job 8:7but forgetting themſelues to be laden both with moats, and beames, they do as dogs do, p. 10which (when one is in diſgrace) run al together after him with open mouth and ful cry. Now if the Lord ſhuld thus hotly purſue vsus, as we do our brethren, what ſhould become of vsus? Fourthly, this gracious example of our heauenly father, dealing ſo mercifully with his diſobedient children, cōdemneth the vncharitable practiſes of three ſorts of men: the firſt ſort is the Papiſts, whoſe fingers are dyed of a ſanguine colour in the bloud of thoſe men, which hauehave but tranſgreſſed the dirtie decrees of an Italian prieſt; & yet theſe gnatſtrainers, and camel ſwalowers, bewaile the want of louelove among vsus: ſecondly it meeteth with an abuſe in church gouernours, who vſe ſometime to make out excōmunications for fees, for trifles, and matters of ſmall importance, as though the greateſt cenſure of the church and the greateſt iudgement next to the generall iudgemēt may be dallied withal, and ſo farre abuſed, as thereby to cut off, & caſt out members of the church, to ſathan at mens pleaſures. Our good God caſteth not off his people, no not for diſobedience, but ſtill admoniſheth them, and taketh them for his children, ſo long as there is any hope of returning: thirdly it meeteth with the raſh & furious dealing of Browniſts, who (for ſom defects and blemiſhes) caſt off the whole church of God in England for no apparant p. 11church of God, which is more then they ought to do for two cauſes. Firſt, thogh diſobedience be (as it is indeed) as the ſin of wichcraft, and who is not diſobedient in many things? yet ſo long as they cānot chalenge vsus, for apoſtacy, as we may ſome of them, and ſo long as there is any life of the ſpirit at all in her, ſhe is not to be laied out vponupon the colde ground. But ſoft a while: though ſhee hath not all her ornaments according to the word of God, yet ſhe doth not refuſe them, if ſhe might lawfully come by them; but is readie to receiue them whenſoeuer ſhee may lawfully obtaine them. Ezech. 9.4Ezek 9:4In the meane time ſhee mourneth for her wantes, and ſeeketh a redreſſe as ſhe may, and ſueth as ſhe ought, and therefore no doubt is marked on the forehead for the deare ſpouſe of Ieſus Chriſt, ſo long as ſhee holdeth the foundation in him. But ſuppoſe that the church of Englād were proued as the church of Rome, a very harlot, and were adiudged for her continuance worthy to be put into the black book of excommunication, (which God forbid) yet for them to be their owne caruers and bailifes, is more then they ought, 1 Cor. 5.41 Cor 5:4being but priuate men: and this is certaine, that no particular congregation, much leſſe a priuate perſon may excommunicate a whole church.

Laſtly, in ioyning theſe two words together, p. 12wee are taught to cenſure ſinne in all men, but yet to iudge charitably of all. And on the other ſide to iudge charitably of all, but ſo as we winke not at ſin in any, …. 19.17.for that were to hate our brother. And this are wee taught here, while God calleth them diſobedient; yet ſtill children: and children, but yet diſobedient. Many thinke that wee hate them if we tell them of their ſinnes, taking thoſe for their beſt friends, which do alwaies ſooth them vp in their ſinnes, but theſe men are much deceiued; … 7.6.for the reproofe of a friend is better then the kiſſe of a flatterer; yea, if Shimei an enemie ſhall raile vponupon Dauid, though that bee Shimei his ſinne, yet it may be and ought to be Dauids benefit. Againe, the ſweeteſt words to the eare, are not alwaies the wholeſomeſt to the heart: no, the bitter pill is better to purge, then the ſweete perfume. The boiſterous wind will make a man hold his garment faſt about him, when the gleaming ſunne will make him put off al to his ſhirt. The thunder and lightning doe more purifie the aire, then the calmeſt day in ſummer. The greeneſt herbe doth often couer the fouleſt toad, where the water is ſtilleſt, there is it deepeſt; the faireſt garment doth often couer the filthieſt carkas; when the baite is moſt in ſight, the hooke is leaſt ſuſpected; the friendlieſt kiſſe p. 13in ſhew, is ſometime but treaſon in ſubſtance; the Bee hath hir honey, ſo hath ſhe a ſting, and the one ſhal wound more then the other ſhall heale; when Herodes courtiers ſhal crie to Herod, Oh the voice of God, not of man, then muſt Herod come downe with a miſchiefe; when 400. falſe prophets ſhall ſay to Achab, go and proſper, then muſt Achab looke leaſt to thriue, neither ſhal he returne in peace: and ſo much for the perſons exhorted, in theſe words, O ye diſobedient children.

The perſons exhorting are, God by Ieremy, and the prophet in the name of the Lord, and this is of force alſo to enforce the exhortation: as if he ſhould ſay, I doe not of my ſelfe thus reproue you, for then you might thinke me too buſie, but the Lord ſet me aworke, whoſe will I muſt obey, and therfore you muſt heare me with patience. Thus Ieremy pleadeth his commiſsion, partly for his owne diſcharge, and partly to make his meſſage of more credit and force with them. And thus might Ieremy reaſon. He that is but a ſeruant, muſt do his maſters meſſage: I am but a ſeruant, therefore I muſt do my maſters meſſage. And againe, he that doth but his maſters meſſage, ought not therfore to be blamed; I do that, and no more, and therefore I ought not for that to be blamed. And againe, whatſoeuer the Lord by p. 14his meſſenger ſaith, that muſt be beleeued: but the Lord (by me his meſſenger) ſaith that you are diſobedient, & promiſeth that if you wil turne againe, and obey him, he wil be your Lord, therefore you muſt beleeue it. And againe, whatſoeuer the Lord by his meſſengers doth command, that muſt be obeied; but the Lord by me doth commaund you to turne againe, therefore ſee that you obey his commandement as you will anſwere at your vtmoſt perill. Here then we hauehave three things to conſider of in the miniſters of God: Firſt their authoritie, ſecondly their dignitie, thirdly their dutie.

Their authoritie is very great, … their au…titie.and their commiſſion is very large; for behold (ſaith the Lord to Ieremy) I hauehave ſet thee ouer nations and kingdomes, …. 11.10.to plucke vp, and to root out, to deſtroy, and to throw downe to build and to plant. …. 2But how? Exechiel ſheweth how; Thou ſonne of man, feare them not, nor their wordes, although thou remaine among ſcorpions, feare not their lookes, for they are a rebellious houſe; verſe 7. Therefore thou ſhalt ſpeake my words vntounto them: ſo that it muſt be done without feare, and by ſpeaking the word of God without ceaſing. The miniſter of the word therefore hath authoritie to reproue princes, …. 36.15 27.2.as the prophet ſaith, but not by the ſword to remoue princes as the pope p. 15ſaith. Iob. 20.23.Job 20:23He hath authoritie in Chriſts ſtead to pronounce forgiueneſſe of ſinnes to the faithful as the Euangeliſt ſaith, but not to abſolue whom he liſt as the pope ſaith. He hath authoritie to reproue things amiſſe in the church, or the common weale by doctrine as the word ſaith, but not of himſelfe to re…orme by practiſe, as Browniſts ſaie, for depoſition of Princes belongs to God only: forgiueneſſe of ſinnes, belongeth to God only: reformation of churches and common weales belongeth to Princes onelyonly, but the reprouing of ſin in prince, church, or cōmon wealth belongeth to miniſters alſo. And this in wiſedome and diſcretion, they may & ought to do. Nay bloud for bloud, if they do leſſe then this, if they do more then this, and if they do not all this; Why then ſhould Moſes be murmured at? why ſhuld Michea be ſmitten? or why ſhould Ieremy be impriſoned? and al thus troubled for executing their commiſsion? hauehave they not authoritie to ſpeake? Nay we ſay to you, (if you be angrie with vsus for this) as your ſeruants will ſay for themſelues. We are but ſeruants, it is nothing to vsus, agree with our maſter and wee ſhallbe content, wee may ſpeake what his word ſpeaketh, for we hauehave authoritie, and ſo much we muſt ſpeake, for the refore are we put in authoritie. And ſo much briefly p. 16for 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 thinke as baſely of our ſelues, as any can either think or ſpeak of vsus, but if it be an excellent thing to bee a kings ambaſſadour, howe much more then to be embaſſadour to the king of heauen & earth? Therfore are they called in the ſcripture by names of great account; …. 12.1. …. 2.12. …. 4.15.18. …. 4.12.as Angels, Stars, Fathers, Horſemen, and Chariots of Iſrael, wherof ſome be old as Heli was, ſome be young as Timothie was, yet all the meſsengers of the Lord Ieſus. …. 22.3. …. 4.13. …. 25.15. …. 20.2. …. 9.17Some hauehave tenne talents, ſome hauehave but one, yet all muſt occupie for their Lords aduantage. 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, …. 4.36. …. 4.7. Cor. 4.1.ſome like Barnabas the ſonne of conſolation, yet all the meſsengers of God. Some hauehave receiued a greater meaſure of g…fts, ſome a leſſe, yet all according to the meaſure of the gift of Chriſt. And therfore let vsus 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, we muſt yeeld vp our liues. Sinfull they are as others, …that is, becauſe they are p. 17men, mortall they are as others are, and that is becauſe they are ſinfull; yet ſtill the meſſengers of God, and beſeech vsus in Chriſt his ſtead to be reconciled vntounto God. 2. Cor. 5.2…2 Cor 5:2If this were regarded, then Gods miniſters ſhoulde be more regarded, and leſſe deſpiſed, more beleeued, leſſe diſgraced, better prouided for, leſſe pinched, and not ſo ſhamefully ſlandered and abuſed of ſo many as now they are. But alas, it is not once thought vponupon of many, and therefore euerie churliſh Nabal denieth them maintenaunce, euerie couetous Achab is ſicke for their liuings, 1. King. 21.….1 Kgs 21eueryevery proud minion, and minſiing damſell longeth for their heads in a platter, Mat. 26.15. 1. King. 22.4Matt 26:151 Kgs 22:4euerie Iudas is ready to betray them Zidkijah the kings claw backe will not ſticke to take his fiſt from their cheekes, Act. 24.4, 5.Acts 24:4Acts 24:5Tertullus the oratour dareth call them peſtilent fellowes, and troublers of the ſtate, if any man of his courteſie will giuegive thē the hearing. Feſtus in his mad mood, Act. 26.24.Acts 26:24will call them mad men, and lay the fault (if there be any) vponupon their learning too. 2. Tim 4.10.2 Tim 4:10Demas the wordling will giuegive them the ſlip, 1 King. 17 9.1 Kgs 17:9onelyonly the poore widdow of Sarepta is founde releeuing poore baniſhed Eliah. And ſome (thanks be to God) but not many in reſpect of the multitude, hauehave the ambaſſadours of the Lord Ieſus, in that good account which they ſhould, eſpecially for their works ſake, p. 18for do not many grudge our meate, number our morſels, and reckon our liuings to eueryevery farthing? Chriſt commanded his to carry neither bread nor money, 1….nor to put on two coates: he is a rich man nowadayes that hath two coates to put on, except ſome that hauehave twoo or three benefices, for many in the world are turned out of all, and yet (God be thanked) they are deliuered. We may ſay as Paul ſaide, we are afflicted on eueryevery ſide, in pouerty, … 4.8.yet not ouercome of pouerty; as dead, yet aliue; as ſorrowing, yet reioycing; as poſſeſsing nothing, yet hauing all things. In the time of popery one congregation did maintaine many maſſe-prieſts, now many congregations will hardely maintaine one good preacher of the goſpel: and no maruell, for then there were too many fooliſh Bees that brought all their honny into the popes hiue, and nowe wee hauehave too many droanes that ſucke all the hony out of the churches hiue; yea too many horſe-leaches, which alwaies cry, … 30.15.GiueGive, giuegive, but neuer ſay, Ho. One crieth, giuegive me the college landes, another crieth, and mee the landes of cathedrall churches; another longeth for the impropriations; the fourth muſt hauehave an other benefice or two for to buy him bookes withall; one is ſicke for a deanry; and ſome are ſicke of a conſumption, and a biſhoprike p. 19or twoo would reſtore them againe, or ſome other thing that ſhould go to the church, and ſome will not leaue till they hauehave the deuill and all, or till the deuill hauehave them. If men take paines, ſome will rewarde them with a thiſtle the reward of an Aſſe: others would ſend away their paſtours in worſe caſe then the baſeſt officer in their kitchin, without either warning or wages. I blame not all, but all ſuch. Why, ſay ſome of theſe men, can you not liue as the apoſtles liued? Why, ſay I againe, Act. 4.35. Act. 4.2.Acts 4:35Acts 4:2let them lay downe their goods at the Apoſtles feete, and then let them aske that queſtion. Truely many dee as Ananias did, if they giuegive one groat, they will brag of two. Many aske, from whence commeth the fall of the church? Indeede it is a queſtion to be moued, though the diſeaſe wil hardly or neuer be remoued: It is ſaid that ſeuen ilfauoured leane kine deuoured ſeuen fatte kine, and this was Pharaoes dreame; Gen. 41.10.Gen 41:10but now ſeuenty times ſeuen ilfauoured leane kine hauehave deuoured ſeauen hundred fatte kine; and this is no dreame, but a very troth: but wherefore I pray you are Gods meſſengers thus handled? Doe they demaunde their dueties? No they dare not; for the earthen potte dareth not ſtriue againſt the braſen veſſell, and menne are nowe like drunken gueſts, which hauing filled their bellies are p. 20loath to pay their reckoning. What is the cauſe? Any cauſe will ſerue the turne in this point. Facile inuenias baculum, quo canem cedas. It is an eaſie matter to find a ſtaffe to beate a dogge withall. When the Phariſies could not abide the doctrine of Chriſt nor his diſciples, … 24.they quickly found a iuſt defence of their quarrell. They do that on the ſabboth daie which is not lawfull. And wot you what that was; they plucked the eares of corne. Our Phariſes alſo hauehave taken vp the ſame accuſation againſt vsus, for (ſay they) we do that on the ſaboth day that is not lawful. And firſt to begin withal, they crie, out vponupon him rebell, he wil not weare the ſurplis euerie ſunday and holy day. Againe, he will not reade all ſeruice at all times, and therefore (whether lawe diſpence with him or no for his preaching we hauehave found ſufficient cauſe to denie him his dutie. Againe, he will not reade diuine ſeruice to the walles and the windowes: to the ſtooles and the ſtones, & is not this cauſe ſufficient to denie him his dutie? Againe, they preach againſt papiſts, Atheiſts. vſurers, drunkards, ſwearers, lords of miſſc-rule, abuſe of apparrell, and other profanings of the ſabboth day, and ſuch like comendable, and common excerciſes of good neighbourhood, and is not this a ſufficient cauſe alſo? Laſtly, if they ſhould pay the p. 21miniſter his dutie, the lone of ſo much money were loſt, which in many yeares would amount to ſome round ſumme, and are not all theſe, or any of theſe ſufficient cauſes thinke you, to handle Gods poore miniſters and ſeruaunts as hath beene ſhewed before? But what hath good queene Elizabeth done, that ſhe can get nothing of ſome of them, I hope it is not becauſe ſhe hath baniſhed idolatrie and brought in the goſpel. Some can rob Peter to pay Paul, (they ſay) but theſe men can cunningly rob both Peter and Paul too, and pay neither of both. Well, we hauehave beene all this while but among the eares of corne: but what? Are wee ſharpe in reproouing their ſinne? No, wee dare not ſay to Herod, thou muſt not hauehave thy brothers wife, wee may not ſay, that a right papiſt is a ranke traitour, leſt wee ſhould be told, that when we are in our priuileged places, wee prate what we liſt, as once I was tolde. Nehem. 13.17.Neh 13:17We may not ſay the magiſtrates are profaners of the ſabboth day, if they ſuffer it to bee profaned, though the word ſaith ſo. And to meddle with any abuſes or corruptions in the church, is Auribus canem, to pull a dogge by the eares, and to put our hande into a hornets neſt. A learned father (who belike had experience of ſuch things) ſaid once (if not p. 22often) Tutior eſt diſcentis, quàm docentis ratio: It is better to …earne then to teach: but wee may ſay nowadayes, Tutior eſt peccantis, quàm arguen…is conditio, It is more daungerous to reprooue ſinne, then to commit ſinne. And if euer it were true, it is now true, that Lepores concionantur leonibus, we muſt preach in fear as poore hates before proude lions: for if we pleaſe them not, … 22.8.they will ſay as Achab ſaid, Hee doth not prophecie good vntounto me, but euill, and therefore my ſoule doth hate him. We reade that Pharao cried againſt the Iſraelites as appeareth in Exod. 5.8. GiueGive them no more ſtraw but let them gather it themſelues, and get it where they can, and yet we will hauehave our whole tale of bricke; And why ſo? for they be idle and crie, Let vsus go three daies iourny into the wilderneſse and offer ſacrifice vntounto God. So play many with vsus, for they crie, let our paſtors and preachers hauehave no more liberty giuen them let them gather their ſtraw thē ſelues, that is, let them preach as much as they will (for they account of preaching but as offſtraw;) but in the meaue time we wil hauehave our whole tale of bricke, that is, all our old cuſtomes and ceremonies kept whatſoeuer they be: and albeit we hauehave no lawe for them, yet will wee hauehave them to doe as wee will. And why ſo? Becauſe for ſooth (as they ſay) we be idle, and crie, let vsus go offer ſacrifice; p. 23that is (ſay they) they neuer leaue calling to church, and to the ſermon eueryevery day, and there wee muſt be reprooued for euerie fault, and this diet is not for our humors; and they were as good be idle as thus occupied. And as Pharao vrged thoſe things at Iſraels hands, which hee would not touch himſelfe with his leaſt finger: ſo theſe Pharaos would lay heauier burthens vppon the miniſters backes, then either prince, or lawe, or conſcience will warrant. Againe, becauſe the Egyptian taske was not done, the Iſraelites, and their officers were beaten. Euen ſo, becauſe their taske (I meane not the taske of the lawe, for that hauehave wee borne, and are ready moſt willingly to vnderunder go it) but the vnſtinted taske of mens vnbrideled affections, whoſe behauiour ſauoureth of the diſcipline of an alehouſe, becauſe their taske is not done: we are beaten with the ſlaunderous tongues of vngodly men, with the reproch of the world, with the diſgrace of our miniſtery, with the bitings of pouertie; and if ſome might preuaile, with the loſſe of libertie, liuing, and life it ſelfe; for they crie Crucifige already, the Lord (if it be his will) turne ſuch Pharaoes hearts. But, will not the Lord be reuenged of his ſeruants wrong and oppreſsion? Yes no doubt; for if Princes take that contempt to themſelues which is p. 24offered to their ambaſſadours, much more will God. 10.19.4.If Haman and Ammon ſtincke in the noſtrels of Iſrael, for their villanie offered to Dauids meſſengers, much more ſhall theſe ſtinke before God. And if God made Ieruſalem, yea euen famous Ieruſalem a heape of ſtones, and the ſhame of the world, for mocking, deſpiſing, & miſuſing of Gods meſſengers, how ſhall God ſuffer theſe oppreſsing Pharaoes, whether they be papiſts, or atheiſts, or libertines, or neuters, or Machiauils, whether in city or country, whether in village or in cotage, or wherſoeuer or who ſoeuer they be, how ſhal God ſuffer them at laſt thogh he ſuffer them long to eſcape his heauy wrath? Therefore I would wiſh that this contempt and neglect of Gods miniſters might be baniſhed from amongſt vsus; for although in reſpect of humane infirmities, they are but as other men are; although the meſſenger of Sathan bee ſent to buffet them; and though there bee a lawe in their members, rebelling againſt the law of their minds, whereby many times they are led (againſt their wils captiues to the law of ſinne, oh wretched men that we are: yet in reſpect of their office which is honourable and excellēt in reſpect of him whoſe meſſage they bring; and in reſpect of the meſſage it ſelfe which they bring, they are to be regarded p. 25and reuerenced: and ſo much for the dignitie of Gods miniſters.

Their authoritie is great, Of their dueti…honourable is their office, and great is their dignity; their duety therefore muſt needes be very great, but which is the greateſt I know not. They are meſſengers of Gods counſelles, Act. 20.27. 1. Cor. 4.15.Acts 20:271 Cor 4:15therefore they muſt be truſty; they are fathers vntounto Gods children, therefore they muſt be louing and tender; 1. Cor. 3.10. 1. Cor. 4.2.1 Cor 3:101 Cor 4:2they are builders of Gods church, ſtewards of Gods houſholde, ſhepeheards of Gods flocke, therefore they muſt be skilfull, faithfull, and watchfull; they are captaines ouer Gods church, Cant. ….which is terrible as an army with banners, therefore they muſt not be feareful and faint-hearted; Mat. 5.14.Matt 5:14they are the lightes of the world, and the ſalt of the earth, and therefore they muſt neither ſtand vnderunder a buſhel, nor be vnſauoury; they are nurſes of gods tender ones, therfore their breaſts ſhould neuer be without milke; they are to heale with old and yong, with learned and vnlearned, with ſtrong and weake, with wilful and ignorant, and with all ſorts, therefore they muſt be wiſe. In the time of peace, and in the time of warre, in time of proſperity, and in time of aduerſity, in ſeaſon, and out of ſeaſon, and at all times; Epheſ. 6.12.Eph 6:12therfore they muſt be no time-ſeruers: Againſt principallities and powers, againſt holds mighty and ſtrong p. 26againſt fleſh and bloud the world & worldlings, the deuill and hell, preſumption and deſpaire, and againſt all ſin in others and in themſelues: before princes and ſubtects, before angels & men, before heauen and earth, and before God himſelfe, & therefore their garners muſt be ſtored with al kind of grain, both old and new, their lips muſt alwaies preſerue knowledge. …. 13.52. … 2.7. … 17.12.Their hands muſt be holden vp, & their armes vnderſet whē they faint in prayer, their eies ſhould dazle with waiting for the hope of their praier, their cheekes ſhuld be watered with teares, when they pray for the ſins of the people, … 1.& when they can pray and preach no longer, let thē chatter like a ſwallow, mourne like a doue und grone in their ſpirites: for oportet Epiſcopum mori concionantem & orantem, ſaith a godly father. A good Biſhop muſt die preaching, and praying, & muſt pray and preach till he die. What ſhould I ſay more, he is the miniſter of God, therefore of God hee muſt learne his duty, and vntounto God he muſt performe his dutie. Hee is to ſpeake in the name of god, therefore he muſt ſpeake both what, & when, & to whom, & in that maner that God will. If therefore we ſpeake mens inuentions in painted eloquence to ſet forth our ſelues, to ſome & not to all, faintly and coldly, to Tharſis for Niniuy, if we condemne p. 27the good, and commend the bad, encourage the wicked, and diſcourage the godly, if we ſpeake but ance a yeare, once a quarter, or when we liſt, or not at all, and at all times as occaſion ſerueth, both inſtantly and earneſtly, we doe not the dutie of good meſſengers. But if wee ſpeake Gods glorious will, without adding or diminiſhing, in the euidence of the ſpirit, to the conſcience as wel as to the eare, to the courtier and countrieman, with courage and boldneſſe, with wiſedome and diſcretion, with a zeale of Gods glorie, a louelove of Gods people, and a deſire of their good, and that continually, conſtantly, and faithfully, then wee doe the dutie of Gods miniſters, If therefore any man ſhal ſend for Gods miniſter, to ſchoole him before hande, and to teach him either what to ſpeake, as generall doctrine without application, or howe to ſpeake, as in fine tearmes, and filed phraſes, to pleaſe all, and to diſpleaſe none (as the manner of ſome is, and who is not cunning in the miniſters office, and in euerie mans office ſauing his owne) wee are to ſignifie thus much vntounto him, that wee are not miniſters of mens vnbrideled affections, but of the Lordes moſt holie will, and therefore wee muſt not ſpeake either what they will, or how they liſt, but all muſt bee both p. 28for matter, and maner as God wil; ſo ſaid Michaiah the tru prophet to the kings eunuch; …m. 23.3.ſo ſaid Balaam the falſe prophet to the King himſelfe; and ſo ſay we to eueryevery one. And good reaſon; for if the Lawyer wil ſcorne to learne of the Diuine to pleade at the barre, why ſhould the Lawyer take vppon him to teach the Diuine how to ſpeake in the pulpit? And if our ſeruants are not to doe our buſines by other mens directions; if the ſteward muſt not diſpoſe of his maſters goodes at another mans appointment; if the captain muſt not fight when the meane ſouldier wil appoint him; and if the ſouldier muſt not fight with ſuch weapons as his ennemie will appoint him, why then ſhould Gods miniſter (who is to pleade Gods matters, to doe Gods buſines, to diſpoſe of Gods treaſures, and to fight the Lords battels) become a ſlaue and a ſeruant to mens affections? If he ſhould (which God forbid) hurt he may do much; but God he ſhal do none. And yet I deny not, …em. 23.32. …. 4.17.but that the miniſter is to receiue good counſel of any man. And the Coloſsians may ſay to Archippus, looke to thy miniſtery. And ſo much for the authoritie, dignitie, and duetie of Gods miniſters. And thus much both for the perſons exhorted, and exhorting.

In the ſecond part we are to conſider; firſt p. 29of that whereunto they are exhorted, and then of the reaſon why. For the firſt, it is repentance, and is here called a turning again: alluding to one that is out of his way, and cannot come into the right way, except hee turne againe, or elſe to one that had left ſome thing behinde him, without which his iourney could, not proſper, but moſt likely to a wife diuorſed from her husband, Ierem. 3.1, 8.Jer 3:1Jer 3:8for adulterie, but he calling to mind the old and ſweet louelove that was wont to be between them, calleth her againe, and offers ſtil to be her ſpouſe, vponupon condition that ſhee wil become a new woman. At all theſe ſtaies were we all of our ſelues, for by nature we are all gone out of the way, we are corrupt, and become abhominable, the waies of peace we hauehave not knowen. But then did the Lord cal vntounto vsus, and ſaid, Adam where art thou? Gen. 3.9.Gen 3:9come into the right way, Chriſt Ieſus the ſeed of the woman, is the way the truth and the life, walke thou in this way, and he ſhall conduct thee directly vntounto Chanaan the kingdome of heauen.

Againe, when we had found Chriſt the way, wee made no more reckoning but thought that we had all, when wee had the way, but we were denied; for we left behind vsus the works of faith, and repentance. We were going to Chriſt, Matt. 8.11.Matt 8:11not like the wiſemen p. 30with our preſents, but like the fooliſh virgins without oyle in our lamps; … 25.but behold, the Lord calleth vntounto vsus, and ſaith. Turne againe, and take your prouiſion with you, we alſo went a whoring after our owne inuentions, … 106.we were trudging to hell, with bagge, and baggage, we had plighted our troth to the world, ſinne, and Sathan. Yet lo: God of his infinite merciemercy and goodneſſe, ſendeth embaſſadours after vsus, his Prophets, Apoſtles, and miniſters, to call vsus backe againe, and to offer vsus condicions of peace. Nay hee ſent his owne ſonne to call vsus backe againe, and he crieth, … 11.Come vntounto me, come vntounto me, &c. …c. 18.31Nay God himſelfe calleth vntounto vsus, and he crieth vntounto vsus why wil you die, O houſe of Iacob, why wil you die? when this would not ſerue, he falleth to entreating of vsus, that we would be reconciled vntounto him. …or. 5.20.Oh louelove without compariſon. Thus hath our good God, and moſt gracious father forbidde the banes of matrimonie betweene the deuil and vsus, …. 8.32. …r. 1.2.and offereth vsus a better match, euen his owne ſonne, the heire of all things and king of heauen and earth, and all vponupon this condition, that we will turne againe, and forſake the deuill, with all his works, and embrace Chriſt Ieſus with all his merites, and ſerue him in righteousnes, and true holyne all the daies of our life, … 1.7…bleſſed be his name for euer.

p. 31Well then, by this time wee ſee what true repentance is, namely a continuall turning againe vntounto God, Pro. 24.16.Prov 24:16by forſaking our old waies of iniquitie, and tranſgreſſion, and walking in the new waies of holy life, Rom. 13.12Rom 13:12by caſting off the worke of darkenes, and putting on the armour of light. This turning againe, Pſal. 119.11Ps 119:11is a hatred of all ſinne paſt, with a hearty ſorow for the ſame, with a care to preuent ſin to come, and a ſtedfaſt reſolution not to entertaine it, when it is offered againe. Act. 10.33.Acts 10:33It is a conqueſt of our owne wills and affections, Pſal. 95.7.Ps 95:7and a ſubiecting them vntounto the will of God. The time of this turning againe muſt be alwaies, euen while it is ſaide to day. This turning againe muſt be by one certain way, Ioh. 14.6.John 14:6and that is Ieſus Chriſt. And for the better finding out of our way, & keeping of it being found, Pſal. 119.5.Ps 119:5we muſt needs hauehave a lanterne to our feete, and a light to our pathes, and that muſt bee the word of God, read, preached, heard, Ioſh. 1.8.Josh 1:8beleeued and meditated vponupon. And becauſe we walke in this world as on a ſea of glaſſe, Apoc. 4.6.Rev 4:6verie ſlipperie, and we verie feeble & faint, wee muſt hauehave the ſtaffe of faith to goe by. Our guide muſt be the ſpirit of wiſedome, knowledge, vnderſtanding, of courage, Eſa. 11.2.Isa 11:2and ſtrength. And becauſe Chriſt our way is holy ground, wee muſt therefore put off the ſhooes of our beaſtly affections, which carried p. 32vsus euerie way before, and put vponupon our feete the ſhooes of preparation to the goſpel. … 6.15.In this our turning again, we ſhal meet with many diſcouragements, we muſt therefore be couered with a helmet of hope, and leſt our old enimies the world, the fleſh, and the deuill, ſhould make vsus retire backe, we muſt put vponupon vsus the whole armour of god, … 6.13.be valiant, and quit our ſelues like men, and ſo march forward toward our heuenly Chanaan. And if at any time we chance to looſe our way, as being either benighted, weather beaten, or otherwiſe beguiled, we muſt goe about the cittie; by the ſtreets and open places, …. 5.7.and enquire of the watchmen, the miniſters that are ſet to go about the cittie, if they did not ſee him whome our ſoule loueth, …at 5.3& if they ſhall ſhew vsus where he is, we muſt not ſay, I hauehave put off my coate, howe ſhall I put it on? but leauing all ſuch dilatory pleaes, turne againe, and meete him with great ioy.

If theſe be the properties and qualities of true repentance, then are many in the world far from true repentance. …apiſts.The papiſts diſpence with murther & treſon. The price of whordome, inceſt, ſodomitry, patricide, matricide, fratricide, & of all ſin is ſet down in the market of Rome where. Omnia venalia, al is for mony, & the deuil clarke of the matket, p. 33far inough therefore are they from true repētance, neither can they be ſaued, except they turne againe. Their fooliſh penance of whipping, creeping to the croſſe, going bare foote, and ſuch like, God neuer required, and therefore no true conuerſion, except they leaue theſe toies and turne againe. The Turke followeth his Alcaron, Turkes.euen darkeneſſe it ſelfe, leauing the word of God, euen light it ſelfe, and therfore ſo long as he doth ſo he cannot turne againe. Iewes.The Iewes denied Chriſt the right way, and therefore they are farre from this turning againe. Anabap.The Anabaptiſt reiecteth the written word of God, and relieth vppon his drouſie dreames, and night-reuilations, and therfote ſhal not poſſibly find the right way, except he turne againe. The Neuter is for any way, Neuters.and therefore out of the right way, except he turne againe. Atheiſts.The Atheiſt ſaith in his heart there is no god. The Machiuel with the Atheiſt, wil not acknowledge that there is either god or deuill, hell or heauen, and in all their actions they quench the ſpirit of god, which one day they ſhal know to their coſt, except they returne. The prophane worldling, Worldlingswith Eſau weepeth not for his ſins, but for the loſſe of ſom worldly cōmodity, Preſumptuo…but this is no true turning. The preſumptuous perſon driues of al to the laſt hour, & therfore is like to be preted, p. 34if in time hee doe not turne againe. The deſperate perſon is in hatred with himſelfe for his ſinnes, …ite.but becauſe he wanteth Chriſt the way, and the ſtaffe of faith he layeth violent hands vponupon his owne body, and deſtroieth the good creature of God, and ſo turneth further from god, then euer before. The turning turner that turneth with the weathercocke in the wind, …coatrs.muſt alſo turne againe before he can be ſaued. The churchpapiſt turneth in ſhew, … papiſt.but not in truth, and therefore muſt looke for his portion with hypocrites except hee turne againe. The Barbarians turned from one opinion to another, …8.4.6.but both in extremities; for one while they iudged Paul as a murtherer, another while they eſteemed him as a God. Our Browniſts alſo once accounted highly of gods miniſters, …niſts.but now they account them but murtherers, and falſe prophets; once they thought our church to be the onelyonly church, but now no church; but I hope that ſo many of them as belong vntounto God, ſhall one day turne againe. Some turne from popery, to Atheiſme, from one ſinne to another, but to God they cannot turne, except by true repentance they turne againe. Some turne as dogges do, that is, either to their vomit againe, ….or elſe to ſnatch at them which bring them meate. I would I could deuiſe a way p. 35to make vſurers turne againe, but I feare mee I ſhall not, for they which can coſin al lawes, (no doubt) will be too cunning for me. Vſury is a deu… that all the diſciples of Chriſt, in England cannot caſt out, for it is a kinde that will not be caſt out, but by faſting and prayer. Mar. 5.3.4Mark 5:3Mark 5:4We reade that there was a man poſſeſſed with a deuill called Legion, hee kept amongſt the graues, and no man could paſſe quietly by him: I thinke vſurers alſo are poſſeſſed with the ſame deuill, for no man can paſſe by without his marks. The father crieth, oh my ſonne is vndone by the vſurer, the ſonne crieth, oh the vſurer hath eaten vp my father, and euerie one that commeth that way where the vſurer keepeth, crieth, God keepe me out of the vſurers hands. No ſtatute, nor lawes can tame vſurie, for he hath ſo many turnings and turne againes, that a man cannot tell where to find him. He is in money, and wares, in buying and ſelling, he dealeth for ready money, and for time, hee borroweth and lendeth, he dealeth by himſelfe and his brokers, the deuils huntſmen. And this is certaine, that vſurie is growē ſo ſtrong, that hee hath ſinewes and bones like a man, and walketh vp and downe the ſtreetes like a ſeruing man, like a gentleman, like a marchant man, and like an alderman; yea and that ſo ſtoutly that …e taketh the wall of all p. 36honeſtie and religion. … 31Theſe turners are like the deuill, who being driuen out of a man, woulde needes bee in the ſwine, but whereſoeuer they be, they wil be ſure to do no good. Good brethren, in many things we ſin all, and therefore wee hauehave neede at all times to be turning againe. In euerie turning againe there is terminus à quo, & terminus ad quem; that is, the thing from which, and the thing vntounto which wee muſt turne. Saint Paul ſheweth that we muſt turn from idols, …. 1.to the liuing God. And Ieremy in the firſt words of his text, ſheweth that we muſt turne from our diſobedience to true obedience, for the reprouing of the one is the approuing of the other, and the forbidding of the one is the cōmanding of the other. And to ſay the truth, they are truely turned vntounto God, who are truely obedient to the word of God, and they are indeed diſobedient perſons which diſobey the word of God. And therfore let vsus make what ſhewes of holines we can if wee obey not the word in al things that concerne vsus, we are vnholy, wee are not truely conuerted. The word of God forbids vsus to follow the faſhions of the world, …. 12.2 …. 11.14. …. 3.3it forbids men the wearing of long haire, & womē the laying out of their haire, & both men & women to diſguiſe themſelues in ſtrange attire, now if (al this notwithſtanding) we ſhal p. 37practiſe the contrary, what doe wee elſe but turne from the Lord vntounto Sathan, who is our terminus ad quem. The Lord in his word forbids all lying, and falſe dealing to deceiue, and all deceit to liue; if any man in his ſhop, or elſe-where ſhall vſe both, they may well be hearers of the worde, but God will note them for monſtrous rebels and hypocrites. And thus wee are to examine our ſelues for eueryevery other thing. For the wickedeſt man that liueth may heare the word of god gladly reuerence the preacher, Mar. 6.Mark 6& in many things obey the word, as Herod did; but Herod would ſtil hauehave his brothers wife, and ſo many will louelove one ſin or other as their dearling. And ſurely the deuill can draw a man to hell aſwell with one bait as with a thouſand. Gods children muſt therefore ſtriue againſt all ſinne, and in eueryevery thing labour to obey the word; or elſe, as God did allowe the good things, and euer had ſomewhat to ſay for the euill that hee found in the ſeauen Churches of Aſia, Apoc. ….ſo will his maieſtie reckon with vsus for all our ſinnes, not onelie of omiſsion but commiſsion; although he doe finde ſome, yea many good things amongſt vsus.

Many, vnderunder pretence of obedience to Princes would giuegive entertainement to any religion, forgetting that god muſt be obeied p. 38before men, but ſuch men are moſt diſobedient to the King of al kings, but truely obedient to none. Many againe crie, obedience, obedience, as though they were compounded of nothing but of obedience, and yet all is not gold that ſhineth; and flattering Iudas is not the faithfulleſt diſciple; & ex vnguibus leonem, ex fructibus arborem, the lyon ſhall be knowen by his clawes, and the tree by his fruit. For let a man looke well vponupon many of them, and he ſhall ſee that there are not any generally to all lawes more diſobedient, in their liues, none more diſſolute and ſcandalous in their worſhipping of god, none more ſuperſtitious, in the principles of true religion, none more ignorant, in their dealing, none more vniuſt, and deceitfull where aduantage is giuen them, none more cruell & mercileſſe, and in all their ſports & paſtimes none more profane, and filthy, and blaſphemous; which kinde of people are not much vnlike Caius Gracchus, who tooke vponupon him the defence of the treaſurie, wherof he himſelfe was the ſpoiler. So they crie obedience, when none are more diſobedient then they; like theeues which hauing done a robberie, can make hew and crie after the true man. Some can hold one with a tale, while they picke his purſe, but theſe are cunning theeues, which can hold the world with a p. 39tale of obedience, and conformitie, while they in the meane time doe deceiue both Prince, church, and common wealth of their duties, and themſelues of Gods fauour, if in time they take not a new courſe. Such hallow hearted Ambo-dexters, hauehave learned to ſerue the time, but to ſerue their own turne, looking when time will turne, that they may turne with time: but if carefull circumſpection be had, which the neceſſity of theſe times requireth & the ſubtilties of theſe enimies craue, it will be no hard matter to diſcerne the wolues, though they wander in ſheepes clothing, by the noiſe of their howling, and to deſcrie the aſſe (though he iet in the lions ſkin) by the length of his eares, except by true repentance in time they turne againe, which God grant if it be his will.

But heere ariſeth a queſtion, and that is this: Whether a man in turning to God, muſt forſake the companie of the wicked or no? If yea (as they ought indeede) why did theſe Iewes continue ſtill among the Aſſirians which were idolatours? and why went they not to Zion, the place of gods worſhip? Of if they could not, becauſe they were in captiuitie, to what purpoſe then ſerued this exhortatiō? The anſwer is not heard? There is a turning in outward action and affection: In outward action, whē a chriſtian doth that p. 40which he ought to do, and may lawfully, & conueniently do it. In affection when a chriſtian would doe that which hee ought to do, but cānot, being letted outwardly, by impriſonment, ſickenes, baniſhment, the lawe, or ſuch like: or inwardly by ſome natural infirmity. Examples we hauehave of both in the ſcripture. … 6.1. … ….8. … 19.7. … 137.…2.They turned in outward action, who with Dauid fetched home the arke, ſo did the Niniuites which faſted & praied at the kings cōmandement; ſo did likewiſe the Iewes and Grecians, which burned their books. In affection turned the Iewes in Babilon, which mourned & wept at the remembrance of Zion. In affection turned Dauid in baniſhmēt, whē he deſired to go to Gods houſe with the people, … 2.4but could not. In affectiō alſo turned thoſe men which mourned for all the abhominations that were done in the midſt of Ieruſalem: And in affection alſo the Apoſtle turned, … 7.whē he deſired to do al that he ought to do, but could not, being led captiue to the law of ſin. So we in many things may turne, both in outward action & affection of heart, as frō idolatry to the goſpel, from drunkēnes to ſobriety, from pride to humilitie, and in many things more. Som things are yet wanting (which the church ſhuld hauehave, if ſhe had her right) as a learned miniſter through the whole land, and the prefection of that godly, p. 41and ancient diſcipline, which was in the primitiue church, but as yet we cannot hauehave them in acte, yet in affection we embrace them that is, we pray for them, we woulde gladly hauehave them if wee might lawfully come by them, and this church doth allow in our booke of common prayer, where in plaine words it is ſaid, Preface before Commination on Aſhwedneſday.That there was a godly diſcipline in the primitiue church, which is to be wiſhed; and much to be wiſhed, that is might be reſtored againe; and therefore alſo when occaſion ſerueth it may be taught, and yet with great wiſedome and diſcretion: for ſhall it be prayed for, and not be taught alſo what it is, that it may be much wiſhed for? yes ſurely, for Ignoti nulla cupido, there is no deſire of that is not knowen. And in affecting that which is wanting, we are to beware that impatient raſhnes draw out our affections beyond the bond of chriſtian charity, and godly ſobriety, leſt we forget to bee thankeful for thoſe ſingular benefits which wee hauehave already receiued, and ſo for our impatience on the one ſide, and our ingratitude on the other, we are rewarded, in the ende with the loſſe of al.

Now followeth the reaſon of the exhortation in theſe words: For I am your Lord. The word Lord, in the originall ſignifieth to cō maund as a Lord, or to rule as a huſband: p. 42either is ſufficient, ſo the ſence be taken, as if hee ſhould ſay; it is good reaſon thou ſhouldeſt turne againe, for thou haſt entred a couenant with me, and married thy ſelfe vntounto me, and therefore I hauehave both power our you, and intereſt in you. This beeing the ſenſe, the doctrine ſhall be this; firſt, that it is neuer in vaine to turne to the Lorde, for ſuch is his louelove vntounto thoſe, whoſe names are once written in his booke of election, that finally he will not forſake them, but moſt mercifully will embrace them, whenſoeuer they ſhall faithfully turne vntounto him: Neyther doth he ſhew vsus this fauour becauſe we hauehave deſerued it by our turning againe, as the papiſts ſay, but becauſe of his free & vndeſerued louelove hath made vsus this promiſe. If any ſhal thinke that of himſelfe he hath power or will to turne vntounto God, he deceiueth himſelfe; for by nature we run from God as Adam did, … 3.8. … 6.5. … 51.10.but it is God that ſeeketh vsus vp againe. Naturally our thoughts are euill continually, our wordes are vaine, our works are filthy; but it is God that createth in vsus new hearts, and that makes our words gracious, … Cor. 3.5.and our works acceptable to himſelfe, & that by Ieſus Chriſt for of our ſelues we can not ſo much as thinke a good thought. …ilip. 2.13.And as God only by his grace preuenteth vsus, and worketh in vsus both the will and the deed, …oh. 6.44.ſo p. 43by the ſame ſpirit he draweth vsus to him, or els we neuer come at him: and by no other ſpirit, doth he alſo finiſh that good work he hath begun in vsus, & that in Ieſus Chriſt. And as our repentance is of god, ſo is our faith alſo; for S. Paul ſaith, Philip. 1.29.Phil 1:29To you it is giuen both to beleeue & ſuffer. S. Iohn ſaith, Ioh. 6.65.John 6:65It is the work of God to beleeue in Ieſus Chriſt. And what hauehave we that we hauehave not receiued? If we hauehave receiued al the good we hauehave from god, & not from our ſelues, and that of his free grace and mercy, without any conſideration of our parts, why ſhould we not attribute al to him again? & why ſhould any part of our conuerſion or ſaluation be aſcribed to our ſelues, or any creature elſe in heauen or earth, and not wholy to the merits of Chriſt his death and paſsion? Rom. 5.17, 18, 19Rom 5:17Rom 5:18Rom 5:19for ſhall the diſobedience of one man, Adam, deſtroy all the world, and ſhal not the obedience of one man, Ieſus Chriſt, ſaue al that beleeue? ſhal the work of men, of Saints, of martires, or of Mary (all ſinfull and imperfect) be ſufficient, and not the workes of Chriſt Ieſus which are moſt perfect, and perfection it ſelfe? Is he the ſeed of the woman that brake the ſerpents head, and could he not do it without vsus? Is he that braſen ſerpent that heales all thoſe that look on him with the eie of a liuely faith, & muſt we now licke our ſelues whole. But (ſay the Papiſts) p. 44there is righteouſneſſe in vsus as the accident in the ſubiect. To which we anſwer, firſt, though this be true in philoſophie, yet it is falſe in diuinity, …loſſ. 2.8.and therfore Paul ſaith, Take heede leſt any man ſpoile you through philoſophie. Secondly, there is righteouſnes in vsus, as ther was ſin in Chriſt; but in Chriſt there was no ſin really, of his owne, but of ours by imputation; neither hauehave we any righteouſnes of our owne, but of Chriſts, and that by imputation alſo. Thirdly, God by his good ſpirit beginneth righteouſnes in vsus, euen in this life, but it is imperfect and polluted, ſo ſoon as it commeth into the ſtinking veſſels of our corrupted nature, …a. 64.6.but it ſhall be perfected in the world to come, by Ieſus Chriſt only. But yet the papiſts hauehave another ſhift, as our euill workes are auaileable vntounto condemnation, ſo our good workes are auaileable to ſaluation: for (ſay they) Contrarierum contraria eſtratio, of contraries, there is a contrary reaſon. But I anſwer, the compariſon is vnlike, and holdeth not; for firſt, our ſins are of our ſelues, our righteouſnes is of God: ſecondly, our ſinnes are perfectly euill, our good is imperfect: thirdly, he that is guiltie of one commaundement is guiltie of all, …m. 2.10.and deſerueth damnation; ſhall we therfore conclude, that he which keepeth one, deſerueth ſaluation? what more abſurd? No, no, p. 45both our conuerſion and ſaluation bee the free workes of God. Eph. 1.14. Luke 12.31Eph 1:14Luke 12:31Heauen is our inheritance; ergo, no purchaſe by vsus: it hath pleaſed the Father to giuegive vsus the kingdom; ergo, we get it not by our ſelues. Saint Iohn ſaith, Chriſt is the dore by which we muſt enter. Ioh. 10.7. Act. 10.12.John 10:7Acts 10:12Peter ſaith, there is no other name vnderunder heauen whereby we can be ſaued, but onelyonly by the name of the Lorde Ieſus. And therefore to ioyne Chriſt with vsus, and his perfect righteouſnes, with our broken workes, euen vnholineſſe it ſelfe, Matt. 9.16, 1…Matt 9:16Matt 9:1were but to put new cloth in an old garment, and ſo to make the rent worſe; and to put new wine into old bottles, and ſo to ſpill all; and to build part of the houſe vponupon Chriſt, and part vponupon our ſelues were to ſet part vponupon the foundation, 1. Cor. 3.11.1 Cor 3:11and part beſides the foundation, and ſo to bring all vnderunder foote. And therefore if we will be wiſe builders, let vsus aſcribe all wholy, and onelyonly to our good God, who hath ſo loued vsus in Chriſt Ieſus, that albeit we hauehave beene diſobedient to his heuenly maieſty, yet if we wil come when he calleth, and vſe the ordinary means when he offreth them, & turn again to him with al our hearts, he will be ſtil our Lord, & that for his promis ſake in Ieſus Chriſt our Lord, and yet al of his fauor vnde ſerued, and louelove vnſpeakable, wherwithal he loued vsus before the foundation of the world …

p. 46This doctrine is neceſſary for two ſorts of men; Firſt, for thoſe that are too much oppreſſed with the burthen of their ſinne, euen to deſpaire: theſe men are to know that Chriſt Ieſus ſpake vntounto them, when as hee ſaide, … 11.28.Come vntounto mee all you that are heauy laden, and I will eaſe you. And the Prophet heere ſpeaketh vntounto them, when hee ſaith; O you diſobedient children turne againe, for I am your Lord. Let them onelyonly beleeue, and pray the Lord to helpe their vnbeleefe. … 9.24.And let not this be the queſtion, whether God will be their good Lord or no; or whether they ſhall be ſaued or no; but whether they bee ſurely perſwaded of Gods louelove in Chriſt to them or no. …. 8.38.The ſecond ſort are ſuch as are not at all touched with their ſins, but are drenched in the ſea of ſin, and feele not the waues; in the middeſt of the fire they are, and yet feele not the flame; Gods iugements are preſent, hell gates are gaping, and death ready to ſtrike them, yet they no whit abaſhed: No threatning, no promiſe, no example, nothing will make them forgo their ſinnes, that God may forgiue them: God make vsus to feele our ſins, that we may by true repentance turne againe; for this comfort belongeth to none but to thoſe that in obedience turne to God by Ieſus Chriſt our Lord.

p. 47The ſecond thing that we learn from this place, is, that the conſideration of gods louelove towards vsus, ſhould moue vsus to ſerue him in true obedience. This argument did Moſes vſe to the Iſraelites; Deut. 30.7, …Deut 30:7The Lord (ſaith hee) will curſe thy enemies, and them that hate thee, and perſecute thee; returne therefore, & obey the voice of the Lord thy God, and do all his commandements. The ſame argument did Ioſhua vſe. Ioſ. 23.…, …Josh 23The Lord ſaith he hath giuen you a land wherein you did not labor, citties which you builded not, and vineyards which you planted not: now therefore feare the Lord your God, & ſerue him in vprightnes and truth. The ſame reaſon alſo doth the Lord (by Ieremy) vſe heere. Turne againe, and obey, and why? for I am your Lord. The ſame reaſon ought to moue euerie one of vsus to feare the Lord, Pſal. 130.4.Ps 130:4for with him is merciemercy that hee may bee feared. Apply wee this to our ſelues. No nation hath bene longer vrged with this argument then our Engliſh nation: but hath it perſwaded vsus to obey the Lord? God indeed hath made vsus his vineyard, and done for vsus what he poſſibly could deuiſe, by plāting dreſſing hedging, watering, & defending vsus. Yet lo, nothing but ſower grapes. Nay hauehave we not degenerated more then any other nation? I would to god that we had not; for thus ſtandeth p. 48the caſe vvith vsus: the more louelove from God, the leſſe dutie from vsus; the more mercy in God, the leſſe pittie in vsus; the more peace, the leſſe quiet; the more knovvledge the leſſe practiſe: let enimies come, and we vvill hold together; let enemies go, and we fall out one vvith another; let ſickneſſe come, & vve ſend for the preacher; let health come, and vve ſcorne the preacher; let death come, and ſome vvil giuegive a little to the poore; let life continue, & they take al from the poore: when Dauid of louelove ſent embaſſadors to viſit the king of Ammon, …o. 17.4.they cut away halfe their beards, and curtoled their garments by the buttockes: but ſome ſeeke to cut their throats, which doe them moſt good, and that euen nowe. Ionathan vſed his fathers louelove to Dauids benefit, … …0.36.and by ſhooting of three arrowes, gaue him warning of his fathers diſpleaſure; but nowe many do abuſe their fathers louelove, ſhooting poiſoned arrowes at thoſe that are true of heart, cauſing diſpleaſure where none was, and that euen now: When God maketh men moſt able to do good, they are leaſt willing, and that euen now in the light of the goſpel. In time of dearth the rich hoord vp their corn, looking ſtil for a greater price. In time of war and cōmon calamity, whē men are infinitly charged, then is eueryevery man for himſelfe, ſetting p. 49the dice vppon men, taking fiue ſhillings for one, and 20. for fiue; but by the way, theſe be no vſurers, but deuills incarnate. One poore man beggeth of another. Eliah goeth to Sarepta, & from thence to the rauens for comfort. Lazarus goeth to the rich mans gate, but the dogs giuegive him his alms. Nabals ſong is, I hauehave not for Dauid, Amos. ….4…when Nabal hath the deuill and all. Now do mē eate the calues of the ſtal, and the lambs of the flocke, drink wine out of golden cuppes, annoint themſelues with coſtly ointment, wallow vponupon beds of Iuorie, and ſing to the viall and muſicall inſtrument: and euen now, but Ioſephs affliction is quite forgotten. When the Lorde ſpareth vsus, wee ſmite our fellow ſeruaunts, when the Lorde forgiueth vsus a thouſand talents, wee take our bretheren by the throate for euerie farthing. When God giueth Achab a kingdome, let Naboth looke to his vineyard. And when Achab is ſicke for Naboths vineyard, and Iezabell religious in proclaiming a faſte, for Achabs ſickneſſe, then let Naboth looke vntounto his life. There is nothing but ioyning houſe to houſe, and lande to lande, vntill there bee no more roome, except it bee for a plague. The Iſralites beſtowed their earerings, Exod: 32.3.and iewelles vppon a Calfe. The Papiſts like calues woulde p. 50beſtow all vponupon the popes bull, and we like profane Eſau are content to ſel away our heauenly patrimonie for a meſſe of belly ſorrow, and in this ſort we deale with the Lord, as though the Lord did ſpare vsus, that wee might ſpare none; as though he did giuegive vsus a portion to waſte prodigally; as though hee gaue vsus our meate to play withall, and as though his merciemercy and goodneſſe, ſhoulde not make vsus merciful and louing, and finally as though his long ſuffering and patience, were not to draw vsus to repentance.

The laſt thing that I obſerue from this place is this: … 2.4.that ſeeing the louelove of God is ſo free, ſo continuall, ſo vndeſerued, and vnſpeakeable, that therefore we ought to ſet more by it, then by any louelove in the world. Great was the louelove of Damon and Pithias, when one offered to die for the other, but it was neither free, perpetuall, nor vndeſerued; but god loued vsus when we were his enimies, and hated him: … 5.10.their louelove ended with their liues, Gods louelove is eternall, as himſelfe; the louelove of Princes is great, but princes may be vnconſtant, as Saul was to Dauid. The louelove of fathers is great, but they may proue vnnaturall, as they which offered their ſonnes and daughters to the deuill. Many wiues be vnfaithfull as Dalila, ſcoffers as Michol. Children may proue vnnaturall as Abſalon p. 51was. Seruants are vntruſtie, as Gehezi. Friends are fained and ſickle as Ioab, and Iudas; but the louing kindneſſe of the Lord endureth for euer and euer, vppon ſuch as thinke vppon his commaundements to doe them. Pſal. 103.1Ps 103:1There are many things wanting in the world, which ſhould bring vsus out of louelove with the world. There wanteth ability in the king of Samaria, willingnes in the wicked iudge, there wanteth iudgement in Iſaac, ſo as Iacob may deceiue him, fidelity is wanting in Laban, ſo that Iacob is deceiued, conſtancy is wanting in the Iewes, which wil crie, Crucifige, and Hoſanna, and almoſt all with a wind, ſo that Chriſt is executed: there wanted in Pharaoes butler thankfull remembrance of his friend, ſo that Ioſeph is forgotten: merciemercy in Rehoboam, wiſedome and diſcretion in his yong counſellers, and a good name in both is wanting, ſo that Quicquid del…rant reges plectuntur Achiui. The whole land ſmarted for their folly. In al men wanteth ſomewhat, the whole world hath not all things, no the worlde hath no intereſt in vsus; for wee are choſen out of it, by that GOD that ſaith heere, I am your Lorde. There are not wanting the contrarie, which like ſcorpions ſhould driue vsus from the world to the Lord, as the malice of Cain, the hatred of Eſau, the villanie of Ioab, p. 52the vnkindnes of Haman, the trechery of Iudas, the cruelty of Iezabell, the ſicknes of Achab, the churliſhnes of Nabal, the diſſembling of Ananias: as the breaſts of the world are not benointed onelyonly with ſower things, but the verie milke that it yeeldeth bitternes it ſelfe, for all is but vanity, and vexation of ſpirite. There wanteth not ignorance, weakenes, vnwillingnes, vnfaithfulnes in all, imperfections in the beſt, nothing certaine, but al changable as the moone, fading as the flours of the field, & vaniſhing as the ſmoke in the aire, al waxe old as a garment, and as a veſture ſhall we all be changed. What ſhal I ſay? the whole world is ſet on miſchiefe. But with the Lord our god the caſe is otherwiſe, for he is almighty, & therfore of ability to reward the godly, & to puniſh the wicked. He is our father in Ieſus Chriſt, & therfore willing to receiue vsus when we turne vntounto him, he is alſo a iuſt God, & therefore wil plague thoſe which wil not turne vntounto him, he hath al knowledge, & knoweth al things, & therfore he will knowe Barrabas from Barnabas, Eſau from Iacob, Bethauen from Bethel. Simon Magus from Simon Peter. Iudas Iſcariot from Iudas the brother of Iames, Shibboleth from Sibboleth, …. 12.….23. ….10.and who ſhall deceiue the Lord? He is not as the ſonne of man that he ſhould change his mind, & therefore he muſt needs p. 53be conſtant, and his counſell ſhall ſtand. Pſal. 135.….Ps 135He cannot be letted or his purpoſe, for he is in heauen, & doth whatſoeuer he wil: Eſa. 49.Isa 49he cannot forget his children, for he hath written them in the palms of his hāds. Pſal. 121.…Ps 121He is always watchful ouer his children, for he that keepeth Iſraell doth neither ſlumber nor ſleepe. A ſecond information ſhal not miſcarrie him, for hee that knoweth all at once needeth no information. No oratour ſhal turne his mind, for he wil neuer alter the decree that is gone out of his mouth, yea his counſel muſt needs ſtand, againſt whō no wiſedom, no counſel, nor ſtrength can preuaile. Pro. 21.30.Prov 21:30If he hath conceiued any diſpleaſure againſt his children hee wil ſoon be intreated vpō their repētance: Pſa. 103.Ps 103he calleth vsus, he perſwadeth vsus, he entreateth vsus to turne & obey him, & therfore let vsus turne againe: he claimeth it as his right, it is for our benifit, he ſhal get nothing by our ſeruice: if vve neuer ſerue him, he vvil looſe nothing by vsus, if we be ſaued, he ſhalbe glorified, & if we be dāned, he vvilbe glorified alſo: for no vvay vvil he looſe a iot of his glory, & therfore let vsus turne again & obey him, he cōmandeth it in his law, whē he ſaith, Thou ſhalt hauehave no other gods but me; we cōfes it in our beliefe, whē vve ſay, I beleeue in God the father almighty: we pray for it whē we ſay; our father hallowed be thy name, &c. & therfore if we p. 54doe not turne againe, we breake his law, we deny our faith, and we mocke God himſelfe in our prayers. His mercies ſhould moue vsus to obedience, his promiſes ſhuld allure vsus to obey him. If he correct vsus, it is that we might obey him; if he plague vsus, it is becauſe we obey him not; but if he doth beare with vsus, and forbeare vsus, it is, to ſee whether his long ſuffering and patience will drawe vsus to repentance. The Lord is our Lord, and ſtil offreth vsus merciemercy, we are his children and alwayes owe him duetie: hee is our Lorde in goodnes, power, wiſedome, iuſtice, merciemercy, prouidence, and in himſelfe aboue all, and therefore let vsus turne vntounto him. God for his mercies ſake turne our hearts that he may be ſtill our God, and wee may be his people for euer, So be it. Now let vsus pray.