God Wooing His Church, Sermon 2
The ſecond Sermon of God wooing his Church.
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.
IN the former part of this text, the Lord hath ſhewed what authoritie and power hee hath ouer his people, by which he might compell them to ſerue him: but now he taketh another courſe, whereas hee might enforce them, he doth intreate them; and whereas hee might preſſe them downe with moſt greeuous iudgements, he doth now promiſe to reward them moſt liberally, and to deale moſt bountifully with them, for he promiſeth to endow them with the beſt, and greateſt bleſsings which hee giueth vntounto any of the ſons of men in this life. For firſt whereas they were in captiuitie and bondage amongſt Gods enemies, hee promiſeth to ſet them at libertie, in their owne countrie, and to eſtabliſh his true religion and worſhip amongſt them. And further, that they may no more prouoke the wrath of the Lorde againſt them through their ignoraunce, and wandring out of the way for want of lightes and guides; hee promiſeth to prouide for them ſuch paſtours as ſhall watch ouer them for their good, and not ſee them want anie inſtruction; as if he ſhould ſay vntounto them, I will bring you to my own houſe, and during your whole life I will aſſure you of the beſt things I hauehave for you, and you ſhal want nothing, if you will obey me, this ſhal be your dowrie. And thus we ſee how frankely the Lord dealeth with them, and what large offers he maketh them, as one which meaneth to winne them, if any thing will wooe them.
And further, leſt that ſuch as were well affected, and deſirous to returne indeede, might be diſcouraged, thinking it in vaine to turne, except al would turne; and becauſe the promiſe was made to al the whole company, it would not auaile them to humble themſelues. The Lorde (to take away that doubt) telleth them, that though but a few of them do returne, yet hee will be as good as his word: and if but one of a city, and two of a tribe, that is, very few in compariſon of the whole; yet if ſo many ſhall in trueth returne, they ſhall not looſe their labour, but the Lord will bleſſe them, and the reſt for their ſakes. Thus the Lord ſheweth himſelf carefull to remooue all cauſes of doubting from his people, and to put in all the prouiſoes that may be on their behalfe, al to make the conueiaunce of his bleſsinges as ſure as may be vntounto them, that they may hauehave nothing to allege for themſelues, if they ſhuld vnkindly reiect or neglect this gracious couenant of the Lord, ſo mercifully and vndeſeruedly offered vntounto them.
The firſt thing that from hence wee may learne, is this, that the ſinnes of many ſhall not hinder the courſe of Gods mercies vntounto the penitent, though they be but few. The Sodomites were many, and their ſinnes were as a mightie pile of woode for the wrath of the Lord to burne vponupon, the crie of them aſcended vp vntounto the eares of the Lord, and the filthineſſe of their abhominations had infected the very aire; yet all this could not moue the Lord to keep backe his mercy and louing kindeneſſe from righteous Lot, whoſe ſoule was vexed within him for their wickednes; Gen. 19.29.neither did the Lorde forget his ſeruant Abraham when the fire of his fierce wrath was flaming vponupon thoſe wicked cities. In the like gracious manner did hee remember Rahab (who gaue entertainement to the ſpies of Ioſhua) when Iericho was vtterly deſtroyed. And this is a point of ſingular comfort to the godly, to remember, that God in viſiting the ſinnes of the whole world, yet will not forget to ſhew merciemercy vntounto thouſands of them that louelove him and keepe his commaundements. Yea, if there bee but one of a Citie, and twoo of a Tribe that doe truely returne to the Lord, the Lord wil ſurely embrace them whatſoeuer others do.
Againe, we are further to obſerue heere, that the Lorde that is the moſt righteous Iudge of the world, iudging all men in equitie and trueth, will not condemne all for the wickedneſſe of ſome, but will take them as he findeth them, if there be but one of a cittie, or two of a tribe that feare God, they ſhall be iuſtified in their vprightneſſe, and not be condemned with the reſt And ſurely this is a good rule for vsus to follow, that in cenſuring and iudging of men we may take heede of raſh and haſtie iudgement, for it is the maner of the peruerſe world to cōdemn all for ſome, without any difference, or exception. If in the miniſtery they heare of ſom one or a few that be of lewd and vngodly behauiour, ſtraitwayes their bolt is ſhot ouer the heads of all that are in the miniſterie, crying out that all be naught, they are al ſuch. In like ſort, if any other man that is a profeſſor of the goſpel chance to be founde in any fault, ſtraitwayes profane Atheiſts crie out with open mouth, that there are none worſe then profeſſours: but they will take heede (I hope) how they do make ſuch wry mouthed concluſions againſt al eſtates, for feare that their necke ſhoulde pay the price of their tongue. For if they ſhould look into the ſtate of Kings and Princes, they ſhould finde that ſome hauehave beene vſurpers, ſome idolaters, ſome tyrants, and ſome verie vicious and licentious perſons; will they therefore conclude and ſay of Kinges and Princes, as they doe of the poore miniſters and other inferior profeſſors of the Goſpel, there are none worſe then Kings and Princes, for ſuch and ſuch were idolaters, &c. they are all naught? No, I trow not, for feare of a worſe matter. But doe they thinke in this ſort to depraue and condemne the profeſsion of the goſpel, and the knowledge of the ſacred ſcriptures as the cauſe of al diſorder, and the profeſſours of the ſame as the worſt perſons that liue (as the maner of many is) and to eſcape the Lords hands for this their horible pride, and preſumptuous raſhnes: wil not the Lord (thinke we) be reuenged of ſuch wicked ones that ſhall ſo maliciouſly beare falſe witnes againſt Gods church and ſlander the Lord Ieſus in his poore members? Is not the Lord as ielous of his owne glorie, and of the credit of his people and goſpel, as Kings and princes are of theirs, and their lawes? but as Chriſt ſaid of his diſciples, ſo wee may truely ſay of ſuch ſwift iudges, they knowe not what ſpirite they are of. For the ſpirit of God taketh an other courſe, hauing to deale with the ſeauē churches of Aſia, in the Reuelation he ſaith thus: Apo…. ….I know thy faith, and thy patience, and thy louelove, and thy zeale, &c. that is, I commend thee for theſe good things, and I approue thy workes, but yet I hauehave ſomwhat to ſay againſt thee for ſuch a thing and ſuch a thing; that is, I neither condemne thy good, bicauſe of thy euill, nor commend the euill that is in thee, becauſe of thy good things: this courſe he taketh with euerie one of them, to ſhew what we ſhould do in ſuch caſes, if we hauehave the ſpirit of god; for we ſo many in the world fallen into two foule extremities at this day: firſt our proteſtants at large ſay, that becauſe wee hauehave the goſpell plentifully taught in many places of the land, and the ſacraments, & many good things (the Lord make vsus indeede thankfull for them) that therefore all is well, and nothing is amiſſe, there are no faults, nor corruptions in the church, miniſters, or people. The Browniſts on the other ſide crie out, that becauſe that there are ſome defects and wantes in the church, and euerie thing is not ineuerie reſpect ſo purely reformed as it ought to be by the word, therefore (ſay they) wee hauehave no church, no ſacraments, no miniſters, nor any thing that is good, but that al our miniſters are dum dogges, Baals prieſts, and I know not what, playing the franticke mans part, who becauſe ſome thing lieth in his way, or there is ſomething in the houſe that is not to his minde, therefore laieth about him at eueryevery one that commeth in his way; the poore innocent children are beaten, the ſeruaunts driuen out of doores, the meate on the table is caſt downe to the dogges, the fire flung about the houſe, the windowes are broken in peeces: and not content with this, runneth out and gathereth vppe al the filth and dirt in the ſtreete to caſt in his mothers face that bare him, and wipeth his handes vppon his fathers face who begate him, and all to make them odious to all that ſhall beholde them. And hauing ſet the houſe on a fire, runneth away by the light thereof, crying out to all that they hauehave infected with the like rage. Come out from among them, Come out from among them, there is no dwelling, there is no houſe, there is no meate, there is no body to dreſſe anie thing, they are al polluted and defiled, all is naught amongſt them. And hauing made their Proclamation, away they fling into another countrey, till they hauehave done as great an exploite there, vntill at the laſt falling out amongeſt themſelues, and excommunicating one another, many of them return home againe & as men awaked out of their dreame, they lay downe their weapon, and goe quietly to bedde againe. And in the like ſort doe the Papiſts deale with vsus; but their dealing is ſo groſſe & palpable, that I wil not vouchſafe to vvaſte any breath about them. But novv to the text againe.
One of a citie and two of a tribe, &c.] Here vve are further to obſerue, that God is not led by the multitude of the vvicked, to miſlike of the godly being but fevv, or to like vvell of the euill, becauſe they are many, vvhichwhich is alſo a rule for vsus to immitate and follovv, and it may ſtand vsus in ſteed many vvaies, …. 23.2.for firſt it teacheth vsus to take heede that vve be not dravven avvay to euill, vvith the example of the multitude vvhichwhich like a mighty ſtreame is very forcible to carry vsus avvay, except vve row hard againſt the ſame. The life of the multitude is called by our ſauiour Chriſt the broad vvay, …. 7.13.that is, the common vvay, vvherein many doe vvalke vntounto their deſtruction, vvhichwhich therefore muſt bee auoided of euerie one that vvill be ſaued: ſecondly vve may learne from hence, not to be diſcouraged from good things, by reaſon of the ſmall number that ioyne vvith vsus, for ſtraight is the gate and narrovv is the vvay that leadeth to ſaluation, and fevv there bee that find it. And thirdly vve may ſee here, that multitude is no certaine argumēt of the truth, nor of the beſt things, as Papiſts and Atheiſts doe imagin, for though euill men hauehave all the hands and feales in the vvorld to teſtifie in their behalfe, yet are they neuer the better before God, as Achabs iourney was neuer the more proſperous (when hee went contrarie to Gods will againſt Ramoth Gilead) though foure hundred falſe prophets ſaid vntounto him, go and proſper, 1 King ….and but one onelyonly was againſt him in it. And though many laugh thee to ſcorne, thou art neuer the worſe, if thou haſt the truth on thy ſide: as Micaiah was neuer the worſe though 400. were againſt him, and the king and all were againſt him, yet was the truth ſtil the truth, (though it were iuſtified only in his mouth) and preuailed at the laſt. We ſee for the moſt parte, that thoſe which turne to God as Hezechias did, are but the ſmalleſt number, as it were one or twoo in a towne (in compariſon) that are truely religious, and a few in a great congregation, that are zelous indeede for the glorie of God, and they are alſo noted & pointed at of the reſt, as the cō mon wonderments of the world: and yet we muſt beware, that we make not vp the whole reckoning, with thoſe only which we ſee, or can yet iudge of (as the Browniſts do) excluding all the reſt, but to thinke thus rather, that as there may bee fire vnderunder the aſhes, though I ſee it not, yet ſo there may be religion in the harts of many though I ſee it not yet. And as in the daies of Eliah, 1 King. 19.18.the lord had 7000. in Iſraell which neuer bowed their knees to Baal which Eliah could not ſee, as ſharpe ſighted as he was, ſo there may bee in our daies ſeauen thouſand, which belong vntounto God and may proue religious, … we ſee now, and yet we be not ſo ſharp ſighted as Eliah was. But howſoeuer it may be, this is ſure, that the ſincere worſhippers of God are alwaies the feweſt; and Gods number is alwaies the ſmalleſt. And therefore as Ieremy preached to all, but conuerted by his doctrine not paſt one of a Cittie, and two of a tribe, that is, a verie fewe. So we now muſt preach to all, but if one of a citie, and two of a tribe, that is, if anie at all doe reperit at our preaching, wee may thinke our ſelues verie happie. It may be, that as 70. followed Chriſt a while, which bare the name of Chriſts diſcrples, beſides thouſands that followed him for their bellies ſake, ſo many may follow vsus nowe in the like manner: but as theſe ſeuentie diſciples came after twelue, ſo is it nowe, that as it is read in one place, of Chriſt and his ſeuentie, and in another place, of Chriſt and his twelue, ſo nowe may wee ſee the like againe: for at one time you ſhall ſee Chriſt with a great auditorie, and ſome time Chriſt with twoo or three about him, from ſeuentie to twelue; and amongſt thoſe fewe will bee ſome hypocrites and falſe brethren too, as amongeſt the twelue there was found one Iudas a traitour. So that the Lords companie oftentimes prooueth like Gideons armie againſt the Midianites, Iudg. 7.4,which at the firſt was 32000. amōgſt which were found 22000. timerous and fearefull, which being diſmiſſed, there remained but 10000. of which ten thouſand there were founde but 300. which would take paines to lap water like a dogge, and they were Gedeons army, ſo from two and thirtie thouſand they came downe to 300. The ſame is ſtil to be obſerued, which hath beene from the beginning, and ſhall continue to the end. Ioh. 6.66.In going frō god many are noted in the goſpel. 70. diſciples forſake Chriſt at one time for one ſpeech which they vnderſtood not, and came no more at him afterward, yea & it was doubtfull whether the reſt would hauehave forſaken him too: but in comming vntounto Chriſt but few are noted, nowe and then one alone like Nicodemus, Ioh. 3.2.and that by might too for feare of the Iewes. Inquirie being made for prophets, four hundred falſe, but one tru, four hundred againſt God, but one for God can be founde. In the ninth of Ezechiel, wee reade of ſixe that were ſent to deſtroie, and but one to ſaue. In the fifth of Ieremie the Prophet is willed to ſearche all Ieruſalem; to ſee if hee coulde finde but one righteous man that the Lorde might ſpare the city for his ſake. Now, this is hard, and it goeth ſo hard, … 2.32.that when all are gleaned out and refined, the Lordes flocke will bee but a little flocke as Chriſt calleth it, in reſpect of the multitude, but it is the beſt flocke. …. 2.Gideons army was but the gleaning of Ephraim, yet thoſe gleanings were better then the vintage of Abiezer; ſo the Lordes people are but the gleanings of the worlde, yet thoſe gleanings are better then the vintage of Sathan. And as hard as it goeth, ſo mercifull is the Lord, that if in all Sodome there be found but one Lot, the Lorde will gleane him out, before the deuill ſhall reape his harueſt. If one groat be loſt, he will ſeek it vp againe; if one ſheepe be gone aſtray, he will fetch him home againe with ioy; if one ſinner repenteth, …. 15.7there ſhall be ioy for him amongſt the angels in heauen; if one prodigall child commeth home againe, hee ſhall be receiued; if one leaper amongſt ten that are clenſed, returne with his thanks, he ſhalbe accepted; if in a cittie one, in a tribe but two, and in a whole world but eight iuſt perſons bee founde, the Lord will receiue them and ſaue them from periſhing with the wicked world. The Lorde dealeth not with his people as men doe, that will ſay, if there be but one fiſh in the net, and a little one, caſt it in againe; if there come vppe but a little fruit vponupon the tree, let the ſwine eate it, except there were more; if the henne bringeth but one chickin, caſt it away, becauſe there are no more; or as the wicked ſay, if there bee but one or two in a congregation that feare God, what account make you of him, hee is one, we are many againſt one? but the Lord makes much of one, ſo it bee his owne, to teach vsus, that we alſo ſhould make more account of one good man, (if there be but one among many) then of many bad, as the Lord doth, for he dealeth like a merciful creditor, who hauing many deſperate debts, will take any thing, and not refuſe part, becauſe he cannot hauehave all. Laſt of all, from this place we note, that the Lord vſeth to ſpare many wicked ones oftentimes for the ſmal number of his elect ſake which are amongſt them, as he ſpared Sodom and Gomorrha for Lots ſake, the olde world for Noahs ſake, and Putiphar for Ioſephs ſake, the thornes are ſpared for the Lillies ſake that groweth amongſt them, and the tares for the wheate ſake, are not cutte downe, and for good Iehoſhaphat his ſake it was that the Lordes Prophet vouchſafed to goe vntounto wicked Iehoram, or elſe hee would not ſo much as hauehave looked towardes that wicked man, though he were a king.2 King. 3.1
This may teach vsus to make much of them that feare God, for if their number be once accōpliſhed, the world is at an end; for as the world was made at the firſt for their ſakes, ſo for their ſakes it is that it continueth and ſtandeth: for how long did Sodom ſtand free from the fire of Gods wrath after Lot and his houſholde were remooued out of it? or how long did the old world eſcape drowning after that Noah and his companie were entred the Arke, no longer ſhall the world ſtand, after that the Lord hath once gathered his choſen vntounto himſelfe. If the wicked did wel conſider of this point, that when the Lord hath gathered his wheate into his barne (as the Lord Ieſus ſaith) that hee will then gather the tares together and caſt them into vnquenchable fire, they woulde not bee ſo haſtie to driue away Gods people, and to hunt them out of their companie, and out of their Citties and townes, as they doe, like the Galileans which were not well vntill Chriſt were gone out of their coaſt, but euen in pollicie they make much of him, as fome doe of wardes, whoſe landes they enioy but during their minoritie and the terme of their liues, and after their deceaſe, or when they come to full age, all goeth from them againe to another. But nowe let vsus come to the text againe.
And wil bring you to Zion] Zion was a fort in Ieruſalem, 2. Sam. 5.7. 2. Sam. 6.16 1. King. 8.1& kept in poſſeſsion of the Iebuſites til Dauids time, but it was won by Dauid when he came to the crowne. After hee had won it, hee brought …hither the Arke of Gods couenant; to which place the people reſorted to worſhip the Lord. So that by Zion is meant the place of Gods worſhip and religion, ſo that the meaning of the Lorde in theſe words is this in reſpect, I wil ſet you at libertie from your enemies, and bring you againe to your owne country, that you may ſerue mee in holy exerciſes of religion, as I hauehave appointed. Whence we may note, that the end of the churches deliuerance frō any trouble and affliction, is to become more religious, for to this end hath the Lord deliuered vsus out of the hāds of our enemies, that we might ſerue him without feare, Luke. 1.74.in righteouſnes & true holines alwaies. But ſom may ſay: This is a mater of no great vaiue, for they had it before & made no reckoning of it, & therfore very like that this wold not moue them. But if hee had tolde them of their gorgeous houſes, delicate orchards, pleaſant fields, and abundance of worldly wealth and great honours and dignities, it may bee they woulde hauehave regarded ſuch things, as ſathan thought to mooue Chriſt to worſhippe him that waie, when no waie elſe woulde preuaile, he ſheweth him therefore all the kingdomes of the world, and the glorie of them, and doth offer them al vntounto him vponupon condition that he would fall downe and worſhip him, but by no means he could preuaile with his goodly offer, for the Lord Ieſus was not of a worldlings mind, that will do more for gold then for godlineſſe. So it ſhould ſeeme that if the Lord had told the Iewes of ſuch matters, wherewith the heart of man is more drawen, thē with ſpiritual matters, he might hauehave wonne their louelove for euer. But to tell them of Zion, and religion, of paſtours, and preaching, might ſeeme to be the next way to driue them further from his louelove then before. Indeede this ſeemeth to bee a good worldly pollicie, but the Lord neede not to be taught of the world. The truth is ſo, that when they had their fill of religion and religious exerciſes at Zion, they cared not for them: but now being wel humbled with affliction amongſt idolaters and ſcoffers: and being kept from it, they account deerely of it. And the trueth of this may further appeare by that pittifull complaint and mone which they make in the 137. … 137 1, …pſalme, when they were amongſt the Babylonians in captiuitie, By the riuers of Babel we ſate, and there we wept, when we remembred Zion: they wept not before, when they were at Zion, but now they weep: yea ſo great was their griefe at the remembrance of Zion nowe, that all mirth and muſicke is laide aſide: nowe they hung vp their harpes vponupon the willow trees, and fall to weeping and ſorrowing for Zion; for Zion, why could not their melodie and ſweete muſicke make them merry? Oh no, no, they could take no ioy nor comfort in any ſuch outward things, ſo long as they were baniſhed from the publique exerciſes of Gods religion at Zion, which was a ſigne of Gods louelove and fauour vntounto them; but nowe they were excommunicate and caſt out as it were vnſauourie ſalt vponupon the dunghill (for Babylon was but a dunghill to Zion) oh God had taken his louelove tokens and iewelles from them, God ſhewed an angry countenaunce vponupon them. How could they then be merry? what ioy could they hauehave in the riuers, or pleaſant walkes, or ſweete muſicke when they remembred Zion? oh now Zion, Zion, Pſal. 137,Zion, nothing but Zion would make them weepe, and daſhed all their ioy and mirth, & laied it in the duſt, But, was this all? Oh no, no, beſides all this, they that led vsus captiues required of vsus ſongs, and mirth, when wee had hanged vppe our harpes, ſaying, ſing vsus one of the ſongs of Zion. Oh the wicked Babylonians came ſcoffingly, and tauntingly, and mocked them by their religion, and flowted at the very name of God which was praiſed in their ſongs, and this cut the very heart ſtrings of them in twain: as the proud Spaniard would ſcoffe at vsus and our religion, if the Lord (as iuſtly he might) ſhould deliuer vsus into their handes; Come on you Proteſtants would they ſay, let vsus heare now one of your Geneua pſalmes, &c. Oh this would go to the heart of vsus (if wee had anie ſparke of Gods ſpirite in vsus) to heare God thus, and his holy religion had in deriſion of his wicked enemies.
Here then we may learne, that wee neuer ſee what a benefit it is to hauehave religion, and the miniſtery of the word, vntill it be taken from vsus. … …4.3.Though Dauid alwayes loued religion, yet neuer ſo much as when hee was in trouble and baniſhment, for then he coulde make his mone vntounto God, and ſay, that the ſparrowes and the ſwallowes were at a better paſſe then he, becauſe they might come and build their neſts neere vntounto the altar of the Lord, and they could hauehave a place in the Lords houſe when hee was ſhut out. Then did his ſoule long for the preſence of the Lord againe. …. 42.1.As the Hart longeth for water when ſhee is chaſed; then was his meate nothing but teares, and his drincke ſtil mingled with weeping, and then did he poure out his ſoule vntounto God like water, and his bones were as it were cut a ſunder, ſo great was his griefe then, whē he remembred how he had gone with the multitude into the houſe of the Lorde with ſongs of praiſe, and thankſgiuing as vntounto a feaſt which nowe he could not do. Amos. 8.14.And this is that which Amos prophecieth of, when the Lord ſhall bring a famine of the word of god vponupon the land, thē ſhall men run vp and downe from one place vntounto another, yea from one ſea to another; and from North to South to ſeeke it, and ſhal not finde it, for he that wanteth meate, and health, and libertie, can beſt tell what they be worth.
And the rather to prouoke vsus to a louelove of theſe heauenly things, we are to note, that religion and libertie goe both together: The Kings of Iudah neuer proſpered better then when they embraced moſt zealouſly the worde of the Lorde. And moſt true is that ſaying of the Lorde Ieſus, that if wee firſt ſeeke (as many did) the king dome of GOD, and the righteouſneſſe thereof, Mat. 6.33.then libertie, then peace, then health, then riches, and then all other things ſhalbe caſt vponupon vsus. It foloweth.
15 And I will giuegive you Paſtours according to my heart.] As if he ſhould ſay, whereas before you went into captiuitie, you had paſtours that were either dumbe dogges that could not teach you at all, or falſe prophets that taught as it ſtoode with their aduauntage, ſo that you could neither hauehave knovvledge, nor conſcience to ſerue me; for which cauſe I ſent you into captiuitie, … 5.13.nowe I will not only bring you home againe, but I will alſo giuegive you wiſe and godly paſtours which may teach you how to ſerue me rightly, and may alſo call vponupon you to ſerue me faithfully, that you may goe no more into captiuity. Here then we may note firſt, that a wiſe and a learned miniſterie is a moſt needful thing, in aſmuch as without it, it is not poſsible tru religion ſhoulde continue. And therefore when God beganne an ordinary religion, he commanded that Aaron and his ſonnes, and the tribe of Leui ſhould be ſanctified to the office of prieſthoode, to offer ſacrifices for the ſinnes of the people, and to teach and inſtruct them in the vvill of the Lord, ſhewing thereby that religion could not be vpholden without ſome ſpecial means to teach and direct the people therein.
According to my heart; that is, ſuch as I ſhall like and approue, that ſhall hauehave their calling from me, and their gifts from mee, and their allovvance from me, and ſhal teach for me, and reproue for me, and ſhall ſeeke nothing but my glorie, and your good, ſuch as my ſelfe ſhall like of; ſo is Dauid ſaide to be a man after Gods ovvne heart, that is, ſuch a one as God taketh delight in, and approoueth, and that is Gods heart indeed: for the Lord hath no heart, nor head, nor body, nor hands, nor feete, nor eies, nor mouth, nor eares as man hath, and as the groſe Papiſtes hauehave ſet him out in their pictures vponupon their vvindovves, &c. But theſe partes of man are attributed and giuen to God after the manner of men, for mans better vnderſtanding of the nature of God; for eueryevery man knovveth to vvhat vſe theſe partes of mans body ſerue; the eie to ſee by, the eare to heare by, the mouth to ſpeake by, the hand to worke by, the foote to goe by. And ſometime theſe partes in man are in the ſcriptures put for the qualities and properties that be in them; and ſometime for the actions and deedes that are vvrought by them, as appeareth in the fift chapter of the goſpel after Saint Matthew, vvhere it is ſaid by our ſauiour Chriſt; if thy eie offend thee, plucke it out, or if thy hand offend thee, cut it off: his meaning is, that men ſhould take heede of ſuch things as are done by the hand, and by the e…e; and ſo by the reſt, to the offence of God or our neighbour. And it is an vſuall thing in our common ſpeaking amongſt men, vvhen vve ſee any mans vvriting, we ſay, this is ſuch a mannes hand, and yet the writing is not his hand, but his handy worke. When we heare one ſpeake, wee vſe to ſay; that is ſuch a mans tongue, or, I knovve him by his tongue, and yet his ſpeech is not his tongue, but a thing vttered by the meanes of his tongue. So likewiſe in God there are ſuch properties and qualities, which are indeed his very eſſence and being, and are deſcribed in the Scriptures, for our better vnderſtanding what the Lorde is vntounto vsus; as knovvledge, and wiſedome, and vnderſtanding, and might, and ſtrength, and iuſtice, and mercy, and prouidence, and louelove, and hatred, and anger, and liking, and diſliking, and many moe, vvhichwhich are all ſet foorth, eyther vnderunder the partes of mans body, or by other creatures whoſe natures are very well knowen vntounto men. And how could we better come vntounto the knowledge of Gods vnſpeakeable nature, ſo farre as is meete for vsus to knovve, but by ſuch things as we are familiarly acquainted vvithall our ſelues? for doe not al men know, that ſtrength doth vtter her force by the meanes of the arme? and that knovvledge and vnderſtanding doe enter into the heart by the eie and the eare? …o not men declare their mind by word and by writing? doeth not louelove and anger lodge in the heart? and doth not the countenaunce bevv…ay the liking and diſliking that is in the heart? and who is ſo ſimple that knovvet… not theſe things? Therefore when the ſimpleſt ſhall heare the ſcriptures call God a ſpirite, and tell vsus withall, that a ſpirit hath no fleſh nor bones as men hauehave, and yet ſhal heare the ſame Scriptures to attribute vntounto God a head, a heart, together with eies, and eares, and a mouth, and a face, and a ſoule, and feete, and ſuch like, as if he were not a ſpirit, but a man, muſt they not needes conceiue that there is ſomething elſe meant by ſuch kinde of ſpeeches, which they could not ſo vvell vnderſtand, nay not at all conceiue, if God ſhould vtter himſelfe as hee is in himſelfe, and not by ſuch things as are familiar with mans vnderſtanding, and not to imagine ſo groſly as the groſe headed idolatrous Papiſts do, that God is a man indeede, and hath the parts of mans body indeede? Therfore vvhen vve heare of the Lords hand or arme, vvhat can we vnderſtand thereby but his omnipotent power, might, and ſtrength, vvhereby he is able to do all things which he vvill doe? Other arme and other hand the Lorde hath not, for he is a ſpirit. When we heare of the Lords eies and eares, vvhat can we conceiue thereby, but his knowledge & vnderſtanding, which is ſuch that nothing can be hidden from his maieſtie? but that he ſeeth and knoweth all things at one inſtant? other eares and other eies, the Lord hath not, for hee is a ſpirit. When we heare of the mouth of the Lord, what elſe can we vnderſtand thereby but the reuelation of his will? other mouth the Lord hath not, for hee is a ſpirit. When we heare the Lords head is as white as wooll, what can we gather thereby but the eternal wiſdom of God, …. 1.14.becauſe wiſdome is cōmonly attributed to the grey headed? other head and haire the Lord hath not, for he is a ſpirit. When we hear of the ſoul or heart of God, what can we concerue thereby but the Lords liking or diſliking of a thing? otherwiſe the Lord hath neither heart nor ſoule, for hee is a ſpirit. When we heare of the light of Gods countenance, … 46.what elſe can we vnderſtand thereby but the tokens of his louelove and fauor? otherwiſe the Lord hath no countenance, ſmiling, or frowning as men hauehave, for he is a ſpirit. And when we heare that God is a ſpirit, wee muſt not concerue thereby, that God is circumſcribed within any certaine place, as ſome heretikes hauehave thought, …ſtici.becauſe a ſpirit is ſo; but we are to learne thereby, that he is of a ſpirituall ſubſtance, and inuiſible nature, but altogether vnſpeakeable, infinite, and incomprehenſible. And thus we ſee what is meant by Paſtours according to Gods heart, that is, ſuch as his maieſtie ſhall approoue and like of Nowe let vsus ſee what wee may learne from hence. The Lord promiſing and purpoſing to do his people good, yea the greateſt good that can be if they turne to him, he ſaith, he wil gaue them paſtors according to his liking, ſuch as he ſhall approue and delight in; to teach vsus that there can come no good vntounto Gods people but by ſuch meanes as God doth like of. To build vp Gods church in faith and repentance, and to keepe the ſame in the holy obedience of Gods lawes; there is more required then to hauehave paſtors, and dctours, they muſt be ſuch as God doth like of. Theſe are tokens of Gods louelove to his people, and ſhal do good in their places, and turne many vntounto righteouſneſſe, where others are tokens of Gods wrath, and are giuen in his wrath, as Saul was to the Iſraelites, to be a plague vntounto the people. Theſe that are approued of God, hauehave their gifts from God, and are ſent forth with his bleſsing, that they may proſper & beget many ſoules to God. The other are made barren, and accurſed that they can doe nothing, but onelyonly ſupply the place of paſtours, but the ſheepe cannot feede in their paſtures it is ſo ſower; or if they feede, they cannot thriue, becauſe it is not bleſſed, for as the body liueth not by bread onelyonly, ſo the ſoule liueth not by doctrine onelyonly, but by the bleſsing of God vponupon both. Daniels diet was but water & pulſe, yet with that did hee like better, then they which had their porcion from the kings table, becauſe it was Gods allowance, and went with a bleſsing. So they that hauehave paſtours according to the Lords own heart, are many times fed but with plaine, yet pure doctrine, and their ſoules are better fed with knowledge; their faith is more ſtrong, their repentance is more ſincere, and their life more reformed, then theirs that are fed after a more ſtately and princely manner, which oſtentation of humane learning and eloquence, becauſe it it is gods allowance and goeth with a bleſſing, whereas the other commeth and goeth like the winde, which onelyonly puffeth and bloweth at men, and ſo leaueth them as it found them. In the twenty three of Ieremy the Lorde doth moſt notably deſcribe ſuch prophets, as are not according to his heart. In the 23 hee calleth them liars and dreamers, to ſhewe that there is no credit to be giuen vntounto them, more then vntounto hars, neither is there in their doctrine any more certainetie then is in a dreame. In the ſixe and twentieth verſe hee ſaith, they delight in lies, which he calleth the deceit of their owne heartes, to ſhewe from what fountaine they draw all their licor, euen out of the filthy puddles of their owne braine. In the twenty ſeuen verſe hee ſheweth what is the fruit of theſe dreames, namely the name of God is forgottten by their meanes amongeſt the people, a moſt horrible ſinne to forget GOD, as if the deuill himſelfe ſhould teach. In the thirtie verſe he calleth them theeues, becauſe they ſteale the word of GOD away from the people, like thoſe that are ſtill diſſembling and diſcouraging men from the reading of the ſcripitures after the manner of the popiſh ſynagogue, for feare that their wickedneſſe ſhoulde be deſcried by the light of the worde. They that robbe by the high waie, take awaie but mens money or their worldly goodes, but theſe robbe mens ſoules of the moſt precious worde of GOD, therefore they are the greateſt theeues. And the better to effect their purpoſe the Lorde ſayth in the one and thirtieth verſe that they hauehave verie ſweete tongues, and can make the people beleeue that the Lord ſaith this, and the Lord ſaith that, when it is onelyonly the deceit of their owne heart. In the two and thirtieth verſe he ſaith, they are flatterers, and through their flatterie they cauſe the people to erre; & in a word he ſaith, that the Lord neuer ſent them, neither gaue them any authority, and therefore they bring no profite vntounto the people, they preach and ſtudie and take paines to no purpoſe, like the good wife that churmeth, and churmeth and can make no butter come. As for the people that l…ue vnderunder their miniſterie, hee ſheweth in the 2. verſe that they be adulterers and ſwearers, full of wickednes and vngodlines, to ſhew that nothing but wilderneſſe can grow vppon the ground that is tilled by ſuch as are not according to the Lords liking. As for their owne behauiour hee ſheweth in the thirteenth and fourteenth verſes that it is ſutable to their teaching: deceitfull and filthie; broken out with all manner of botches and blaines, of fooliſhneſſe, and filthynes, and adulterie and vncleanenes, and walking in the by-pathes of lies and falſhood, ſtrengthning the hands of the wicked, that none can returne for his wickedneſſe, and in one word more, they are all, both prophets and people vntounto mee, but as Sodom a ſinke of ſinne, and as the inhabitants of Gomorrha ſuch an other ſinke: this they are to me ſaith the Lord, thus they are in my eie whatſoeuer they ſeeme to be in their owne opinion, or in the iudgement of others whome they hauehave blinded and bewitched: Thus we ſee what vgly creatures they are which runne before the Lord ſend them, which are miniſters after mens hearts, but not after Gods heart, as a number of blind guides amongſt vsus bee; the Lorde taketh no pleaſure in them, nor in thoſe fooliſh people that are contented with them: and therefore ſets them alone to do as they liſt, and turneth them as falſe children, ouer whom he hath no care, but lets them runne as it were filth and vermine for wāt of trimming & waſhing with the water of his grace and ſpirit, whereas thoſe that are of his ſending forth, and ſuch as hee taketh pleaſure in, he will ſet them out in the beſt manner, and grace them with good gifts, and holie conuerſation, he will make their words gracious, and their miniſtery to be reuerenced in the eyes and heartes of all that feare God, they ſhall bee mightie and powerfull in deliuerie of their meſſage, they ſhall be fruitfull in the worke of the Lorde, and terrible in the conſciences of the wicked, they ſhall bee bleſſed in the ſtrength of the ſpirit, to turne many ſoules into the wayes of righteouſneſſe, euen ſo manie as GOD hath appointed, yea they and their people ſhall bee a righteous generation, ouer whome the Lorde will hauehave a watchfull eye continually, to renewe and to repaire them with his grace and ſpirit, there ſhall not ſo ſoone any fore ſeeme to ariſe in their life, or anie corruption in their profeſsion, but the Lord with his fauour and grace ſhall heale it againe, they ſhall be bleſſed of God to the good of Gods church which are paſtours according vntounto Gods heart, and none elſe; I doe not meane ſuch as are free from all corruption and ſtaine of ſinne, for ſuch are not to bee looked for in this vale of corruption, but ſuch as the Lorde hath ſent foorth, and furniſhed with gifts, and ſanctified for the worke of his church. And the like may bee ſaide of ciuil magiſtrates, and church gouernors, that if euer the church of God reape any good by any, it is by them that are not after Antichriſts heart and lyking, or according to the worldes approbation, but according to Gods wordes liking, for God bleſſeth no ordinance but his owne.
This doctrine may hauehave a good vſe in reſpect of thoſe that bee Paſtours, or that hauehave anie publique place of teaching in the church of GOD, it maie ſeeme to admoniſh them, that they approue themſelues both for life and doctrine in the ſight of GOD, to bee ſuch as God liketh of, if they will doe any good in the worke of the miniſterie, and thereupon reape any comfort to their conſcience in the day of the Lord.
There be two markes that eueryevery miniſter approued of God muſt principally aime at, not lucre, nor gain, nor worldly promotion, nor the vaine praiſe of the world, as the maner of many is, which ſhoote as rouers doe at many markes, and neuer a one certaine. But the markes that Gods miniſters muſt ſhoote at, are the glorie of God and the good of Gods church, that they may ſay as Paul ſaid, Rom. 10.1.without checke of conſcience, Our hearts deſire and prayer to God is, that Iſrael may be ſaued. And ſo deere ſhould the glory of God be vntounto vsus, and ſo great ſhould be our louelove vntounto the church of God, that if it may bee aduaunced in the ſaluation of our brethren, yea of our enemies more then in their deſtruction, we ſhoulde earneſtly craue the ſame of the Lord, yea ſo earneſtly, that rather then the Lord ſhould looſe any part of his glory therein, we ought to craue it with the hazard of our owne ſaluation, as the apoſtle Paul that ſingular paterne of zeale and louelove did, Rom. 9.3.when hee deſired to bee accurſed for his brethren ſake, the Iewes which were his brethren according to the fleſh. Some bende al their endeuor that they may be wel thought of with the Prince, or with the court, or with ſome noble man, or with the chiefe of their congregation, for wealth and authoritie, and ſome deſire only to be popular, & approued of the multitude: & to bring this to paſſe, they take great paines, they ſtudie hard, they reade much, they currie fauour with one, and flatter with another; they ſerue the time, and turne with the time, watching the tide, that they may rovve with the ſame; and if they meet with any of their brethren labouring againſt their ſtreame, him they belabour with their Inuectiues, though therein they doe ſtriue againſt the ſtreame of Gods eternall trueth; but what …re they ſo they may hauehave the approbation of the world, whoſe glorie they doe hunt after like luſty Nimrods? and if they chance to miſſe of their purpoſe, as ſometimes they are croſſed as wel as others, are they not ready to fall ſicke of Hamans diſeaſe, who was ready to die for ſorrowe, becauſe Mordecai did not bow the knee vntounto him? It is a good bleſsing of God to be gracious in the eies of chriſtian Princes, and great ſtates, as it was a thing greatly to be reioyced at when Theodoſius the Emperor of Rome embraced chriſtian biſhops which reſorted vntounto him. And the fauour of Gods people in the Lorde is a good fauour of God, which oftentimes hee giueth vntounto his ſeruants, when they ſeek not after the ſame. But yet this is not the thing that Gods ſeruants muſt affect, but all their care muſt be both at their firſt entrance into the miniſterie, and in the whole courſe of the ſame vntounto the ende, that they may bee found Paſtours according to Gods owne heart. Both credite and maintenance in the world are the good bleſsings of the Lorde, and it ſhall be lawfull for Gods miniſters to enioy the ſame ſo farre foorth as God ſeeth good for them; but yet they muſt take heed that they make not thoſe things the ende of their worke; but that at the firſt, and at the laſt, we may be approued in the ſight of god. The apoſtle had matter of reioycing in his countrey, for he was an Iſraelite, and of his bringing vp, for hee was brought vp at the feete of Gamaliel a learned man; hee could hauehave ſtoode vponupon his learning, for he ſpake with tongues more then any other; if others were doctors, he was a doctour of the Gentiles, and many great priuiledges he had that others had not. But what, doth hee ſtand ſo much to the maintenance of thoſe thinges? No, Philip. 3.8.he counteth them all but dung to winne Chriſt, he forgetteth them as things left behind him, ſo that hee may attaine vntounto the marke that is ſet before him, euen the price of his high calling the Lord Ieſus Chriſt: he careth not a point for them, ſo that he may approoue himſelfe a faithfull workeman in the ſight of God. And ſo ſhoulde wee doe; if we be miniſters approoued of God, wee muſt not be as many are which make merchandiſe of the word of God: but as of ſinceritie; but as of God in the ſight of God, we muſt ſpeake in Chriſt. …. 2-17.If we be paſtors according to Gods heart, we muſt not praiſe our ſelues, nor ſtand in neede of letters of commendation vntounto our charge; or of recommendation from them vntounto others (as the Apoſtle ſaith) but our flocke muſt bee our epiſtle written in our hearts to be read and vnderſtoode of all men; …or. 3.1not with incke, but with the ſpirit of the liuing God. If we be miniſters approoued of God, wee muſt giuegive no occaſion of offenſe in any thing, …or. 6.3.that our miniſterie may be free from reproofe: But in al things (ſaith the Apoſtle) we muſt approoue our ſelues as the miniſters of god, in much patience, in afflictions, in neceſsities, in diſtreſſes, in ſtripes, in priſons, in tumultes, in labours, by watchings, by faſtings, by puritie, by knowledge, by long ſuffering, by kindeneſſe, by the holi-ghoſt, by louelove vnfained, by the worde of trueth, by the power of God, by the armour of righteouſneſſe, on the right hand and on the left, that is, both in proſperitie and aduerſitie, amongſt friends and foes, by honour and diſhonour, by euill report and good report, as deceiuers, and yet true, as vnknowen and yet knovven, as dying and yet liuing, as chaſtened and yet not killed, as ſorrowing and yet alvvayes reioycing, as poore and yet making many rich, as hauing nothing and yet poſſeſsing all things. What a notable approbation is this? How many fellovves hath the holy Apoſtle ſaint Paule in this? This is for ſaint Paule alone, and ſuch Puritanes as he was. Heere is no mention all this while of Diſpenſations, nor of Qualifications; nor of Pluralities, nor of Vnions, nor of Totquots, nor of any ſuch implements, belike they were not allowed of in Saint Paules time; for if they had, ſurely the Apoſtle would not hauehave left them out, or it may be that they were not then in vſe, and the world is grovven wiſer now then it was in ſaint Paules time: Oh quantum mutatus ab illo!
The worlde is greatly altered ſince ſaint Paules dayes; it can no skill of ſaint Paules courſe. Well yet wee muſt learne to hauehave skill of it, if wee will be approoued in the ſight of God. And if all the world do commend vsus, and yet God condemne vsus, what ſhall it aduantage vsus? Moſt miſerable and wretched caitifes ſhall we prooue our ſelues to be, and better it had beene that wee had neuer beene borne, if the Lord ſhall ſay hee knoweth vsus not. This was Micaiah well perſwaded of, and therefore hee ſtoode to the truth when foure hundred falſe prophets & flatterers ſtood againſt him; yea when the king and all was againſt him, but yet he was a Prophet according to the Lords heart, and that was ſufficient for him. Many at the firſt, and a great while hauehave made a good ſhew of great ſinceritie, that no man would hauehave taken them but to be men of God indeede (as good Prophets were called in old time) vntill they hauehave fallen by the world as Demas did, or till they hauehave fallen into fauour with the court, or the ſtate, or till they hauehave taken ſom high degree of ſchooles, or til they hauehave climed vp the ladder of promotion, and then the date of their zeale, and painfulnes and ſinceritie hath bin expired, and they hauehave turned ouer their coppy to others, & hauing made ſhiprack of faith & a good conſcience, they hauehave gone forth like Thamar out of hir brother Ammons chamber when Ammon had defloured hir, ſhe wēt out with her garment of diuers colors rent & torn; ſo they hauehave go… away with their garment of gods graces rent and torne, …am. 13.19.onelyonly this difference is betweene Thamar and them, ſhe wept & mourned for it, and ſo doe not they, but rather reioyce at their alteration, holding theſe things nowe as moſt vile, which before the time of their ſinceritie they counted moſt precious: & this is yet a moſt feareful iudgement of God vpō them for their apoſtacie, for when they begin thus with tongue to perſecute the trueth which before they hauehave profeſſed, what doe they elſe but turne into that hie way which leadeth vntounto the ſinne againſt the ſpirit of truth. And being thus reuolted from their firſt louelove, they fell to be iuſt of Sauls humor, who perceiuing himſelfe to bee forſaken of the Lord for his hypocriſie, and diſſembling in Gods buſines, deſired yet of Samuel, that he might bee honoured before the elders of the people, and then he was ſafe, that was all that hee looked after. So ſay they, let vsus bee honoured before the elders of the people, and that is ſufficient, for that is all that they looke after, as hauing their reward of men, and not of God.