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A SERMON. Ieremie 3. verse 14. O ye disobedient children, turne againe saith the Lord: For I am your Lord.
A SERMON. Ieremie 3. verse 14. O you disobedient children, turn again Says the Lord: For I am your Lord.
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THESE words be part of an exhortation be gun in the 12 ve.
THESE words be part of an exhortation be gun in the 12 ve.
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of this chapter, which was made to the children of Israel, beeing captiues in Assiria in the yeare of Hoshea king of the ten tribes,
of this chapter, which was made to the children of Israel, being captives in Assyria in the year of Hoshea King of the ten tribes,
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as appeareth in the second of the kings, the 17. chapter, the 6 verse.
as appears in the second of the Kings, the 17. chapter, the 6 verse.
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And it did grow vpon a complaint against Iuda because that Iuda did not profite by the iudgementes of God vpon Israel:
And it did grow upon a complaint against Iuda Because that Iuda did not profit by the Judgments of God upon Israel:
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which being ended, God here commādeth him to exhort the 10. tribes in captiuitie to profite better by those afflictions which wer vppon them,
which being ended, God Here commands him to exhort the 10. tribes in captivity to profit better by those afflictions which were upon them,
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& to returne to God by true and timely repentance.
& to return to God by true and timely Repentance.
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Which if they did, then God doth also promise (for his part) to forget all their sinnes past,
Which if they did, then God does also promise (for his part) to forget all their Sins past,
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and to place them in their former estate againe. In this exhortation we are to consider of two circumstances.
and to place them in their former estate again. In this exhortation we Are to Consider of two Circumstances.
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The first is of the persons: the second is of the matter subiect. The persons be twoo fold. First, exhorted: Secondly exhorting.
The First is of the Persons: the second is of the matter Subject. The Persons be twoo fold. First, exhorted: Secondly exhorting.
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The persons exhorted are the captiue Iewes, described in the two first wordes: the first is, disobedient, the second is, children. The persons exhorting, are two fold.
The Persons exhorted Are the captive Iewes, described in the two First words: the First is, disobedient, the second is, children. The Persons exhorting, Are two fold.
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The Lord by Ieremie: and Ieremie in the name of the Lord, & that appereth in these words:
The Lord by Ieremie: and Ieremie in the name of the Lord, & that appeareth in these words:
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sayth the Lord. The matter subiect, is two fold. First, what they are exhorted vnto, in these wordes:say the Lord. The matter Subject, is two fold. First, what they Are exhorted unto, in these words:
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turne againe. Secondly, a reason why, in these wordes: for I am your Lord. In the names giuen to the persōs exhorted, appeare first, the wisedome of God. Secondly his mercie.turn again. Secondly, a reason why, in these words: for I am your Lord. In the names given to the Persons exhorted, appear First, the Wisdom of God. Secondly his mercy.
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His wisedome appereth in ripping vp of their sins before hee exhorteth them to repētance. Hee saith not simply, O my children, turne againe: least they shoulde plead, not guiltie,
His Wisdom appeareth in ripping up of their Sins before he exhorteth them to Repentance. He Says not simply, Oh my children, turn again: lest they should plead, not guilty,
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& take an action of the case against Ieremy for impeaching their credit.
& take an actium of the case against Ieremy for impeaching their credit.
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But he saith, O ye disobedient children, that so he might conuince persons, with whom he hath to deale,
But he Says, Oh you disobedient children, that so he might convince Persons, with whom he hath to deal,
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and according to the quality & quantitie of the sinne against which he dealeth: examples hereof wee haue not a few in the scriptures.
and according to the quality & quantity of the sin against which he deals: Examples hereof we have not a few in the Scriptures.
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Christ will not breake the bruised reede, nor quench the smoking flaxe, but the rebelles wil he batter in pieces like a potters vessel.
christ will not break the Bruised reed, nor quench the smoking flax, but the rebels will he batter in Pieces like a potters vessel.
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Moses was the mekest man vpon the earth, yet none more angrie with Aaron then he, neyther more seuere against Idolaters then he. Moses was the mekest man upon the earth, yet none more angry with Aaron then he, neither more severe against Idolaters then he.
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Paul will perswade Foelix to become a christian, and will conuey himselfe into the bowels of the Galathians, to winne them vnto Christ, but hee meaneth to take vp Peter for halting, and to pronounce Elimas the verie child of the deuill. Paul will persuade Felix to become a christian, and will convey himself into the bowels of the Galatians, to win them unto christ, but he means to take up Peter for halting, and to pronounce Elymas the very child of the Devil.
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As this doctrine was alwaies profitable, so neuer more needefull then in these our times: whē there be quot homines tot opiniones. Hovv many mē, so many mindes.
As this Doctrine was always profitable, so never more needful then in these our times: when there be quot homines tot opiniones. How many men, so many minds.
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Some would haue the preacher to speak alwaies alike, & that of nothing but of mercy & saluatiō by Christ, to speak placentia, & to prophecy of new wine & strong drinke,
some would have the preacher to speak always alike, & that of nothing but of mercy & salvation by christ, to speak Placentia, & to prophecy of new wine & strong drink,
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but in no case to avvaken them out of their dead sleep of sinne and transgression.
but in no case to awaken them out of their dead sleep of sin and Transgression.
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Some would haue the preacher neuer to alter his tune, but alwaies to be thundring out the iudgemēts of God,
some would have the preacher never to altar his tune, but always to be thundering out the Judgments of God,
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& to minister nothing but bitter purgations, as though all men were sicke at once, of one disease & of one cause.
& to minister nothing but bitter purgations, as though all men were sick At once, of one disease & of one cause.
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Some again, can abide neither piping nor mourning, but wil take exceptions against the charmer, charme hee neuer so wisely.
some again, can abide neither piping nor mourning, but will take exceptions against the charmer, charm he never so wisely.
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If the minister reproue their sinnes, they call hym a busie controller: If hee shall apply the scripture to his cōscience, then vvho made him a iudge:
If the minister reprove their Sins, they call him a busy controller: If he shall apply the scripture to his conscience, then who made him a judge:
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If the preacher shal tel them of Gods iudgementes, then hee speaketh, as though he would fraie his audience:
If the preacher shall tell them of God's Judgments, then he speaks, as though he would fray his audience:
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If hee standeth neuer so little aboue his houre, then he doth not edifie but tedifie:
If he Stands never so little above his hour, then he does not edify but tedifie:
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If hee intreateth them friendly and priuately, then they say hee is glad to currie fauour,
If he intreateth them friendly and privately, then they say he is glad to curry favour,
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and they will aske him for his commission: If he be sparing in his speach, then he is afraide to displease:
and they will ask him for his commission: If he be sparing in his speech, then he is afraid to displease:
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If he speake learnedly, then he is proude: If plainly, thē he is no scholler: If often, then they are glutted:
If he speak learnedly, then he is proud: If plainly, them he is no scholar: If often, then they Are glutted:
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But if he wil sooth them vp in their sins with an omne bene, or a nihil dicit, he is the best preacher that euer they heard.
But if he will sooth them up in their Sins with an omne bene, or a nihil dicit, he is the best preacher that ever they herd.
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Thirdly, the prophet telleth them of their disobedience, that so he might make them more fit to returne vnto God:
Thirdly, the Prophet Telleth them of their disobedience, that so he might make them more fit to return unto God:
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vvherein we learne this lesson, that in all our reprehensions and admonitions, we must seeke the good of our brother, and the glorie of God:
wherein we Learn this Lesson, that in all our reprehensions and admonitions, we must seek the good of our brother, and the glory of God:
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and therefore sharpe sentences in the scripture are verie profitable, not to driue men from God, but from their sinnes.
and Therefore sharp sentences in the scripture Are very profitable, not to driven men from God, but from their Sins.
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If Iohn Baptist call the scribes and pharisees a generation of vipers, it is not to make them desperate but fruitfull in the vvorkes of repentance. If John Baptist call the Scribes and Pharisees a generation of vipers, it is not to make them desperate but fruitful in the works of Repentance.
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And truely beloued, then is the• c•hope of doing good by sharpe censures, when men may see that vvee doe not censure them of malice,
And truly Beloved, then is the• c•hope of doing good by sharp censures, when men may see that we do not censure them of malice,
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or to make them odious, or to get our solues a name, or for some other sinister respect,
or to make them odious, or to get our solves a name, or for Some other sinister respect,
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but of conscience and of loue, seeking thereby the good amendement of our brother, and that vve are no vvhit glad for their faultes,
but of conscience and of love, seeking thereby the good amendment of our brother, and that we Are no whit glad for their Faults,
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but rather grieued at their falles.
but rather grieved At their falls.
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And if this rule vvere obserued among those, to vvhome the censures of the church be committed, I doe not doubt but that more good should be done, then now is done.
And if this Rule were observed among those, to whom the censures of the Church be committed, I do not doubt but that more good should be done, then now is done.
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But when men shall perceiue that all their citations, admonitions, suspensions, excommunications, and other censures whatsoeuer doe not proceede from a hatred of sinne,
But when men shall perceive that all their citations, admonitions, suspensions, excommunications, and other censures whatsoever do not proceed from a hatred of sin,
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nor a conscience and care to amend their brethren, but either of a stomack to reuenge their ovvne quarrels,
nor a conscience and care to amend their brothers, but either of a stomach to revenge their own quarrels,
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or else from a couetous affection, to mayntaine their ovvne gaines:
or Else from a covetous affection, to maintain their own gains:
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alas, vvho vvill greatly care for them? And vvhen al men shal perceiue that they are no vvhit grieued at the sinnes of men,
alas, who will greatly care for them? And when all men shall perceive that they Are no whit grieved At the Sins of men,
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but the more presentmentes, the more their gaines, and the gladder to restore him again. And good reason:
but the more presentments, the more their gains, and the gladder to restore him again. And good reason:
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for if vve be bound by the lavv of God to help a beast vnder his burbē, much more our brother.
for if we be bound by the law of God to help a beast under his burben, much more our brother.
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But alas this is a meere stranger among vs. Homo homin• non Deus, sed lupus. man is a vvoolfe to man.
But alas this is a mere stranger among us Homo homin• non Deus, sed lupus. man is a wolf to man.
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If a mans foot hath slipped neuer so little, especially, if he be a good man (as vvho can say hys heart is clean) prophane men are readie to exclaime of him,
If a men foot hath slipped never so little, especially, if he be a good man (as who can say his heart is clean) profane men Are ready to exclaim of him,
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but neuer labour to reclaime him, and if a brother be once dovvn in anie sinne, euery one vvill be readie to throvve his verdit and cast a stone at him, neuer remembring vvhat our sauiour Christ saide vvhen he vvrote vpon the ground, but forgetting themselues to bee loaden both vvith motes and beames, they do as dogs doe, vvhich vvhen one poore curre is in disgrace, all the rest runne after him vvith open mouth and full crie.
but never labour to reclaim him, and if a brother be once down in any sin, every one will be ready to throw his verdict and cast a stone At him, never remembering what our Saviour christ said when he wrote upon the ground, but forgetting themselves to be loaded both with motes and beams, they do as Dogs do, which when one poor cur is in disgrace, all the rest run After him with open Mouth and full cry.
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Alas if God should thus hotly pursue our sinnes as vve do persecute our brethren, and if God should be so inexorable as vve, alas I say vvhat should become of vs?
Alas if God should thus hotly pursue our Sins as we do persecute our brothers, and if God should be so inexorable as we, alas I say what should become of us?
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Fourthly, this gratious example of our heauenly father, dealing so mer• cifully vvith his disobedient childrēcondemneth the vncharitable practises of three sortes of men.
Fourthly, this gracious Exampl of our heavenly father, dealing so mer• cifully with his disobedient childrencondemneth the uncharitable practises of three sorts of men.
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First, of the Papistes, Whose fingers are dyed of a sanguine colour in the bloude of those men, which haue but transgressed the dyrtie decre•s of an Italian Priest and deuilish ordinances of hel itselfe:
First, of the Papists, Whose fingers Are died of a sanguine colour in the blood of those men, which have but transgressed the dyrtie decre•s of an Italian Priest and devilish ordinances of hell itself:
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and yet these Gnat-strainers and Camelsvvallowers bevvaile the vvant of loue among vs. Secondly, it meeteth vvith an abuse in our Church-gouernours, who vse (for the most parte) to make excommunication •acken about the country for fees,
and yet these Gnat-strainers and Camelsvvallowers bewail the want of love among us Secondly, it meeteth with an abuse in our Church governors, who use (for the most part) to make excommunication •acken about the country for fees,
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for trifles & matters of no momēt, asthough that the greatest censure of the Churche,
for trifles & matters of no moment, asthough that the greatest censure of the Church,
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and the greatest iudgement next to the generall iudgement may be plaied vvithall and so farre abused as thereby to cut off,
and the greatest judgement next to the general judgement may be played withal and so Far abused as thereby to Cut off,
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and cast out members of the Churche to the deuill at our pleasure.
and cast out members of the Church to the Devil At our pleasure.
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What seruant vvill care for that maister, vvhich vvill be fighting for euerie trifle? And vvho vvill not abhorre that chirurgion that for euery litle vvheale or bone ache, vvill cut of a member,
What servant will care for that master, which will be fighting for every trifle? And who will not abhor that chirurgeon that for every little wheal or bone ache, will Cut of a member,
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and yet take money for his painfull paines? Our good God doeth not caste off his people, no, not for disobedience,
and yet take money for his painful pains? Our good God doth not cast off his people, no, not for disobedience,
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but stil admonisheth them, and taketh them for his children, so long as there is any hope of returning.
but still Admonisheth them, and Takes them for his children, so long as there is any hope of returning.
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Thirdly, of our Brownists, who cast of the whole Church of Englande for no apparant Church of God, which is more then they ought to doe for two causes:
Thirdly, of our Brownists, who cast of the Whole Church of England for no apparent Church of God, which is more then they ought to do for two Causes:
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first, though disobedience be (as it is in deede) as the sinne of witchcraft,
First, though disobedience be (as it is in deed) as the sin of witchcraft,
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and who is not disobedient in many things? yet so long as they cannot chalenge vs for apostacie,
and who is not disobedient in many things? yet so long as they cannot challenge us for apostasy,
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as wee may some of them, and so long as there is any life at all in her, shee is not to be layd out vpon the colde ground. But soft a while:
as we may Some of them, and so long as there is any life At all in her, she is not to be laid out upon the cold ground. But soft a while:
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though she hath not all her ornaments according to the worde of God, yet she doeth not refuse them,
though she hath not all her Ornament according to the word of God, yet she doth not refuse them,
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if she might lawfully come by them, but is ready to receiue them when so euer they shalbe offered vnto her.
if she might lawfully come by them, but is ready to receive them when so ever they shall offered unto her.
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In the meane time she mourneth for her wants, and seeketh a redresse as she may, and sueth as she ought,
In the mean time she Mourneth for her Wants, and seeks a redress as she may, and sues as she ought,
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and therefore no doubt is marked on the forhead for the deare spouse of Iesus Christ,
and Therefore no doubt is marked on the forehead for the deer spouse of Iesus christ,
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so long as shee doeth hold the foundation in him.
so long as she doth hold the Foundation in him.
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But let it be granted that the church of England were proued as the church of Rome, a very harlot,
But let it be granted that the Church of England were proved as the Church of Room, a very harlot,
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and were iudged for her contumacie worthy to be put into the black booke of excommunication (which God forbid) yet for them to be their owne caruers and bailiffes, is more then they ought to doe,
and were judged for her contumacy worthy to be put into the black book of excommunication (which God forbid) yet for them to be their own carvers and bailiffs, is more then they ought to do,
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for they be but priuate men:
for they be but private men:
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and this is certaine, that no particular congregation, much lesse a priuate person may excommunicate a whole church.
and this is certain, that no particular congregation, much less a private person may excommunicate a Whole Church.
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Lastly, in ioyning these two wordes together, we learne to censure sinne in all, but to iudge and hope charitably of all, to spare sinne in none,
Lastly, in joining these two words together, we Learn to censure sin in all, but to judge and hope charitably of all, to spare sin in none,
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so to condēne none, for that is Gods office.
so to condemn none, for that is God's office.
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And on the other side, to hope the best, and to loue thy brother, but so as we winke not at sinne in any, for that were indeede to hate our brother.
And on the other side, to hope the best, and to love thy brother, but so as we wink not At sin in any, for that were indeed to hate our brother.
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And this are we taught here, while God calleth them disobedient, yet still children: children, but yet disobedient.
And this Are we taught Here, while God calls them disobedient, yet still children: children, but yet disobedient.
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Many thinke that we hate them if we tell them of their sinnes, and many take those mē for their best frēds, which doe alwaies sooth them vp in their sinnes, and neuer reprooue them:
Many think that we hate them if we tell them of their Sins, and many take those men for their best Friends, which do always sooth them up in their Sins, and never reprove them:
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but both these sorts of men are greatlie deceiued.
but both these sorts of men Are greatly deceived.
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The first must know that the reproofe of a friend is better then the kisse of a flatterer.
The First must know that the reproof of a friend is better then the kiss of a flatterer.
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Yea, if Shimei an enemie shall rayle vpon Dau•d, though it be Shimei his sinne, yet it may & ought to be Dauids benefite. Yea, if Shimei an enemy shall rail upon Dau•d, though it be Shimei his sin, yet it may & ought to be David benefit.
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The second sort must also vnderstand, that the sweetest doctrine to the eare is not alwayes the vvholsomest to the heart:
The second sort must also understand, that the Sweetest Doctrine to the ear is not always the Wholesomest to the heart:
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but the bitter pill is better to purge then the sweete perfume.
but the bitter pill is better to purge then the sweet perfume.
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The winde is boysterous, but it will make a man holde his garment fast about him,
The wind is boisterous, but it will make a man hold his garment fast about him,
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when the gleaming Sun wil make him put of al to his shirt.
when the gleaming Sun will make him put of all to his shirt.
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And though the thunder be terrible to the eare, and the lightning a dazzler of the eye,
And though the thunder be terrible to the ear, and the lightning a dazzler of the eye,
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and both an astonishment to the heart, yet doe they more purifie th• ayre then the calmest day in summer.
and both an astonishment to the heart, yet do they more purify th• air then the calmest day in summer.
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And are the golden mouthed flatterers alwaies the best frends? No, no beloued, Latet anguis sub herba, the greenest herbe doeth often couer the fowlest toade, where the water is stillest, there is it deepest, the fayrest garment doeth often couer the fi•thiest carkas,
And Are the golden mouthed Flatterers always the best Friends? No, no Beloved, Latet anguis sub herba, the Greenest herb doth often cover the Foulest toad, where the water is stillest, there is it Deepest, the Fairest garment doth often cover the fi•thiest carcase,
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when the baite is most in sight the hooke is least suspected, the friendliest kisse in shewe, is sometimes but treason in trueth.
when the bait is most in sighed the hook is least suspected, the friendliest kiss in show, is sometime but treason in truth.
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The Bee hath her honie, so hath she a sting, & the one vvil woūd more then the other will heale.
The Bee hath her honey, so hath she a sting, & the one will wound more then the other will heal.
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When Herodes Courtiers crie, O vox non hominis, sed dei.
When Herod Courtiers cry, O vox non hominis, sed dei.
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O the voice not of a man but of a God, then must Herod come downe vvith a mischiefe:
Oh the voice not of a man but of a God, then must Herod come down with a mischief:
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vvhen the foure hundred false Prophets shall say to Achab, goe and prosper, then must Acha• looke least to thriue,
when the foure hundred false prophets shall say to Ahab, go and prosper, then must Acha• look lest to thrive,
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neither shall be return in peace.
neither shall be return in peace.
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And yet beholde, vnvvise men content themselues vvith the names of Christians, Protestants, and the children of God,
And yet behold, unwise men content themselves with the names of Christians, Protestants, and the children of God,
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when disobedience to God hath robbed them of the nature of Gods children.
when disobedience to God hath robbed them of the nature of God's children.
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Oh vnwise indeed, that care more for the shels then for the kernell, which set more by the badge on the sleue,
O unwise indeed, that care more for the shells then for the kernel, which Set more by the badge on the sleeve,
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then by the wages in the purse, which take more delight in the name then in the nature of a true Christian man.
then by the wages in the purse, which take more delight in the name then in the nature of a true Christian man.
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Malunt baberi quam esse. They had rather be so accounted, then be so indeed:Malunt baberi quam esse. They had rather be so accounted, then be so indeed:
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but beloued, howsoeuer God in mercie calles them children, yet is it not because they are disobedient,
but Beloved, howsoever God in mercy calls them children, yet is it not Because they Are disobedient,
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but in hope of their amendment, and as he calleth them children that he might encourage them to returne,
but in hope of their amendment, and as he calls them children that he might encourage them to return,
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so also doeth he call them disobedient children, to put them in minde wherin they degenerated from the nature of children indeede.
so also doth he call them disobedient children, to put them in mind wherein they degenerated from the nature of children indeed.
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And so much for the persons exhorted, in these words O ye disobedient children.
And so much for the Persons exhorted, in these words Oh you disobedient children.
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The persons exhorting are, God by Ieremie, and the Prophet in the name of the Lord.
The Persons exhorting Are, God by Ieremie, and the Prophet in the name of the Lord.
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And this is of force to enforce the exhortation:
And this is of force to enforce the exhortation:
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as if he shoulde say, I doe not of my selfe thus reproue you, for then you might thinke me too busie,
as if he should say, I do not of my self thus reprove you, for then you might think me too busy,
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but the Lord set me a work, whose will I must obey, and therfore you must heare me with patience.
but the Lord Set me a work, whose will I must obey, and Therefore you must hear me with patience.
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Thus Ieremie pleadeth his commission, partly for his owne discharge, and partly to make his message of more credite and force vnto them. And thus might Ieremie reason:
Thus Ieremie pleads his commission, partly for his own discharge, and partly to make his message of more credit and force unto them. And thus might Ieremie reason:
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He that is but a seruant, must do his masters message: I am but a seruant, therefore I must doe my masters message.
He that is but a servant, must do his Masters message: I am but a servant, Therefore I must do my Masters message.
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Againe, he that doeth but his masters message, is not therfore to be blamed: I doe that and no more, and therfore I am not to be blamed.
Again, he that doth but his Masters message, is not Therefore to be blamed: I do that and no more, and Therefore I am not to be blamed.
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Againe, whatsoeuer the Lord saith, that must be beleeued:
Again, whatsoever the Lord Says, that must be believed:
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but the Lord saith you are disobedient, and if you will obey him hee will bee your Lord, therfore you must beleeue it.
but the Lord Says you Are disobedient, and if you will obey him he will be your Lord, Therefore you must believe it.
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Againe, whatsoeuer the Lord by his messengers doth command, that must be obeyed:
Again, whatsoever the Lord by his messengers does command, that must be obeyed:
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but the Lord by me doeth commaund you to turne againe, therfore see that you doe obey as you wil answere at your vttermost perill.
but the Lord by me doth command you to turn again, Therefore see that you do obey as you will answer At your uttermost peril.
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Here we haue three things to consider of. First, of the authoritie, Secondly, of the dignitie.
Here we have three things to Consider of. First, of the Authority, Secondly, of the dignity.
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Thirdly, of the duetie of Gods Ministers. Their authoritie is very great, and their commission is very large.
Thirdly, of the duty of God's Ministers. Their Authority is very great, and their commission is very large.
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For behold (saith the Lord to Ieremie) I ha•e set thee ouer Nations and kingdomes, to plucke vp, and to roote out, to destroy and throwe downe, to buylde aud to plant.
For behold (Says the Lord to Ieremie) I ha•e Set thee over nations and kingdoms, to pluck up, and to root out, to destroy and throw down, to build and to plant.
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But how? Ezechiel sheweth how.
But how? Ezechiel shows how.
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Thou son of man ▪ feare not them, nor their words, although thou remaine among scorpions, feare not their lookes, Thou son of man ▪ Fear not them, nor their words, although thou remain among scorpions, Fear not their looks,
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for they are a rebellious house. vers. 7. Therefore thou shalt speake my words vnto them. for they Are a rebellious house. vers. 7. Therefore thou shalt speak my words unto them.
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So that it must be done without fear, and by speaking the word of God without ceasing.
So that it must be done without Fear, and by speaking the word of God without ceasing.
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The Minister of God therfore hath authoritie by the vvord to reprooue Princes, as the proph•t saith, but not by the sword to remoue princes, as the Pope saith:
The Minister of God Therefore hath Authority by the word to reprove Princes, as the proph•t Says, but not by the sword to remove Princes, as the Pope Says:
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Hee hath authoritie in Christ his steade to proclaime forgiuenes of sinnes to the penitent beleuers, as the Euangelist saith,
He hath Authority in christ his stead to proclaim forgiveness of Sins to the penitent believers, as the Evangelist Says,
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but not to absolue them whom he list, as the pope saith:
but not to absolve them whom he list, as the pope Says:
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He hath authoritie to reproue thinges amisse in the Church or commonwealth by doctrine, as the word saith,
He hath Authority to reprove things amiss in the Church or commonwealth by Doctrine, as the word Says,
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but not of himselfe to reforme by practise, as the Brownist saith. For d•position of Princes belōgeth to God onely:
but not of himself to reform by practice, as the Brownist Says. For d•position of Princes belongeth to God only:
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forgeuenes of sinnes belongeth to God onely: reformation of Churches and Commonweales belongeth to Princes onely: forgiveness of Sins belongeth to God only: Reformation of Churches and Commonweals belongeth to Princes only:
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but the reproouing of sinne in Prince, Church or commonwealth, belongeth to Ministers also. And this they •ay doe, this they ought to doe, yet with vvisdome & discretion.
but the reproving of sin in Prince, Church or commonwealth, belongeth to Ministers also. And this they •ay do, this they ought to do, yet with Wisdom & discretion.
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Nay, bloud for bloud if they doe lesse then this, if they do more then this,
Nay, blood for blood if they do less then this, if they do more then this,
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and if they doe not all this.
and if they do not all this.
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Why then should Moses bee murmured at? why should Micbea be smitten? or why should Ieremie be imprisoned for executing their commission? Haue they not authoritie to speake? Nay vve say to you (if you be ang•y with vs for this) as your seruants vvill say for themselues:
Why then should Moses be murmured At? why should Micbea be smitten? or why should Ieremie be imprisoned for executing their commission? Have they not Authority to speak? Nay we say to you (if you be ang•y with us for this) as your Servants will say for themselves:
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Wee are but seruāts, it is nothing to vs, agree with our master & vve shall be content.
we Are but Servants, it is nothing to us, agree with our master & we shall be content.
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We may speak what his vvord speketh, for vve haue authoritie, and vvee must speake so much,
We may speak what his word Speaketh, for we have Authority, and we must speak so much,
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for therefore are vvee put in authoritie. And so much brieflie for the authoritie of Gods ministers.
for Therefore Are we put in Authority. And so much briefly for the Authority of God's Ministers.
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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.
As their Authority is great, so is their calling excellent and honourable in respect of their office, and of his person, whose Mouth they Are.
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We can think as basely of our selues, as any can either thinke or speake of vs:
We can think as basely of our selves, as any can either think or speak of us:
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but if it be an excellent thing to be a kings Ambassador, how much more then to bee Ambassadour to the king of heauen and earth? Therfore are they called in Scripture by names of great accoūt, as Angels, Stars, Fathers, Horsmen and Chariots of Israel.
but if it be an excellent thing to be a Kings Ambassador, how much more then to be Ambassador to the King of heaven and earth? Therefore Are they called in Scripture by names of great account, as Angels, Stars, Father's, Horsemen and Chariots of Israel.
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Of these some be old, as Hely was ▪ some be young, as Timothy: and yet all, the messengers of the Lord Iesus. Of these Some be old, as Hely was ▪ Some be young, as Timothy: and yet all, the messengers of the Lord Iesus.
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Some bee learned, as Paul was: some be vnlearned, as Peter and Iohn were: yet all the messengers of the Lord Iesus.
some be learned, as Paul was: Some be unlearned, as Peter and John were: yet all the messengers of the Lord Iesus.
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Some haue tenne talents, some haue but one, yet all must occupie for their Lordes aduauntage.
some have tenne Talents, Some have but one, yet all must occupy for their lords advantage.
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Some come at the first houre, some at the last: yet all sent of God.
some come At the First hour, Some At the last: yet all sent of God.
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Some are like Iames and Iohn, the sonnes of thunder, some like Barnabas, the sonne of consolation:
some Are like James and John, the Sons of thunder, Some like Barnabas, the son of consolation:
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yet all the messengers of God. Some haue receiued a greater measure of gifts, some a lesse:
yet all the messengers of God. some have received a greater measure of Gifts, Some a less:
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yet all according to the measure of the gifte of Christ.
yet all according to the measure of the gift of christ.
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And therefore let vs esteeme of them as of the ministers of Christ, and the disposers of the secrets of God.
And Therefore let us esteem of them as of the Ministers of christ, and the disposers of the secrets of God.
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Men they are as we are, that is our benefite, for if God himselfe should send forth his voice, vve must yeelde vp our liues.
Men they Are as we Are, that is our benefit, for if God himself should send forth his voice, we must yield up our lives.
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Sinfull they are as we are, that is, because they are men, born of the seed of Adam. Mortall they are as we are, that is,
Sinful they Are as we Are, that is, Because they Are men, born of the seed of Adam. Mortal they Are as we Are, that is,
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because they are sinfull, for the rewarde of sinne is death:
Because they Are sinful, for the reward of sin is death:
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yet still the messengers of God, and doe beseech vs in Christ his steade to bee reconc•led vnto God.
yet still the messengers of God, and do beseech us in christ his stead to be reconc•led unto God.
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If this were regarded, then Gods ministers should be more regarded, lesse despised, more beleeued, lesse disgraced, better prouided for, lesse pinched,
If this were regarded, then God's Ministers should be more regarded, less despised, more believed, less disgraced, better provided for, less pinched,
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and not so villanously entreated, shamefully slandered, and euery way abused of so many as now they are.
and not so villanously entreated, shamefully slandered, and every Way abused of so many as now they Are.
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But alas, it is not greatly regarded, no not at all of many, and therefore euery churlish Nabal denieth them maintenance, euery couetous Achab is sick for their liuings, euery proud minion,
But alas, it is not greatly regarded, no not At all of many, and Therefore every churlish Nabal Denieth them maintenance, every covetous Ahab is sick for their livings, every proud minion,
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and minsing damsell longeth for their heads in a platter, euery Iudas is ready to sell them to euery one that will geue but thirty pence, or thirty half pence,
and mincing damsel Longeth for their Heads in a platter, every Iudas is ready to fell them to every one that will give but thirty pence, or thirty half pence,
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or three farthings, or iust nothing or rather for vniust nothing, and at the day appointed a kisse shall make deliuerie.
or three farthings, or just nothing or rather for unjust nothing, and At the day appointed a kiss shall make delivery.
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Zidkijah the kings clawback will not sticke to take his 〈 ◊ 〉 from their cheekes: Zidkijah the Kings clawback will not stick to take his 〈 ◊ 〉 from their cheeks:
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Tertullus the Orator dare•h cal them pestilent felowes, and troublers of the state, if any man of his courtesie will geue him the hearing. Tertullus the Orator dare•h call them pestilent Fellows, and troublers of the state, if any man of his courtesy will give him the hearing.
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Festus in his mad mood wil call them mad men, and laye the fault (if there be any) vpō their learning too. Festus in his mad mood will call them mad men, and say the fault (if there be any) upon their learning too.
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Demas the worldling wil giue them the sl•p, onely the poore widow of Sarepta is found relieuing poore banished Elias. Some (thankes be to God) but not many in respect of the multitude, haue the ambassadors of the Lord Iesus in that good accounte which they should, especially for their works sake. Demas the worldling will give them the sl•p, only the poor widow of Sarepta is found relieving poor banished Elias. some (thanks be to God) but not many in respect of the multitude, have the Ambassadors of the Lord Iesus in that good account which they should, especially for their works sake.
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For, doe not many grudge our meate, number our morsels, and reckon our liuings to euery farthing? Christ commāded his to car•ie neither bread nor money, nor to put on two coates.
For, do not many grudge our meat, number our morsels, and reckon our livings to every farthing? christ commanded his to car•ie neither bred nor money, nor to put on two coats.
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Hee is a rich man now a dayes that hath 2. coates to put on,
He is a rich man now a days that hath 2. coats to put on,
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except some that haue two or three benefices, for many in the worlde are turned out of all,
except Some that have two or three Benefices, for many in the world Are turned out of all,
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& yet God be thanked he doeth deliuer vs. We may say as Paul said, we are afflicted on euery side.
& yet God be thanked he doth deliver us We may say as Paul said, we Are afflicted on every side.
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in pouerty, yet not ouercome of pouerty: as dead, yet aliue: as sorrowing, yet reioysing: as possessing nothing, yet hauing all things.
in poverty, yet not overcome of poverty: as dead, yet alive: as sorrowing, yet rejoicing: as possessing nothing, yet having all things.
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But what is this to the ingratefull company of worldlinges? In the time of poperie one congregation did maintaine many mas-priests:
But what is this to the ingrateful company of worldlings? In the time of popery one congregation did maintain many mas-priests:
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novv many congregations will hardly maintaine one good preacher of the gospell.
now many congregations will hardly maintain one good preacher of the gospel.
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And no maruail, for then there were too many foolish bees that brought al their hony into the popes hiue:
And no marvel, for then there were too many foolish Bees that brought all their honey into the Popes hive:
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and novv we haue too many d•ones that sucke all the hony out of the churches hiue:
and now we have too many d•ones that suck all the honey out of the Churches hive:
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nay novv vve haue too many horseleeches, which alvvayes crie, geue, geue, but neuer say ho, nor haue.
nay now we have too many Horseleeches, which always cry, give, give, but never say ho, nor have.
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One crieth geue mee the Colledge lands: another crieth, and me the lands of cathedrall churches:
One cries give me the College Lands: Another cries, and me the Lands of cathedral Churches:
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another crieth, giue me the impropriations: the fourth must haue another benefice or two to buy him bookes withall:
Another cries, give me the impropriations: the fourth must have Another benefice or two to buy him books withal:
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one is sicke for a deanrie, and (they say) that some about the court,
one is sick for a deanery, and (they say) that Some about the court,
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and I knovv not vvhere, are sicke of a consumption, and nothing wil restore them but a Bishoppricke,
and I know not where, Are sick of a consumption, and nothing will restore them but a Bishopric,
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or some other thing that should go to the church, and that they would haue as soone for their minstrels as the ministers maintenance,
or Some other thing that should go to the Church, and that they would have as soon for their minstrels as the Ministers maintenance,
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& some I thinke wil neuer leaue til they haue the deuill and all.
& Some I think will never leave till they have the Devil and all.
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And wot you what they say? if our most gratious soueraign were as ready to geue and graunt,
And wot you what they say? if our most gracious sovereign were as ready to give and grant,
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as some are to beg and craue, Iohn Baptists head had beene in a platter ere this time.
as Some Are to beg and crave, John Baptists head had been in a platter ere this time.
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But thanks be to God she is not so readie to geue, though she be most liberal,
But thanks be to God she is not so ready to give, though she be most liberal,
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& too bountiful to some, except they deserued it better, and therefore God make her dayes as the dayes of heauen, that Ionas may neuer vvant a shadow to sit vnder after his weary iornie.
& too bountiful to Some, except they deserved it better, and Therefore God make her days as the days of heaven, that Ionas may never want a shadow to fit under After his weary journey.
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If men take pains, some wil rewarde them with a thistle, the rewarde of an asse: If men take pains, Some will reward them with a thistle, the reward of an Ass:
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others (if they might haue their willes) would sende away their pastors in worse case then the basest officers in their kitchen, without either lawfull warning, or due deserued vvages.
Others (if they might have their wills) would send away their Pastors in Worse case then the Basest Officers in their kitchen, without either lawful warning, or due deserved wages.
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I blame not all, God forbid, for God knoweth vvho are his ▪ Why? saye some of these men, can you not liue as the Apostles liued? Why? say I againe, let them lay downe their goods at the Apostles feete, and then let them aske that question.
I blame not all, God forbid, for God Knoweth who Are his ▪ Why? say Some of these men, can you not live as the Apostles lived? Why? say I again, let them lay down their goods At the Apostles feet, and then let them ask that question.
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Truely, many doe as Ananias did, if they geue one groate, they vvil brag of two.
Truly, many do as Ananias did, if they give one groat, they will brag of two.
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Many aske vvhence commeth the fall of the church? Indeede it is a question to be moued,
Many ask whence comes the fallen of the Church? Indeed it is a question to be moved,
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though the disease wil hardly or neuer be remo•ed.
though the disease will hardly or never be remo•ed.
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It is said that seuē ill fauoured lean kine deuoured seue• fat kine, and this vvas Pharaos dreame:
It is said that seuē ill favoured lean kine devoured seue• fat kine, and this was Pharaohs dream:
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but now seuenty times seuen il fauoured lean kine haue deuoured seuen hundred fat kine: and this is no dreame, but a trueth. but now seuenty times seuen ill favoured lean kine have devoured seuen hundred fat kine: and this is no dream, but a truth.
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But vvhy are they thus handled? doe they aske their dueties? No, they dare not,
But why Are they thus handled? do they ask their duties? No, they Dare not,
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for the earthen potte dares not striue against the brasen vessel:
for the earthen pot dares not strive against the brazen vessel:
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and men are now like drūken guests, vvhich hauing filled their bellies are loath to pay the reckoning.
and men Are now like drunken guests, which having filled their bellies Are loath to pay the reckoning.
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What is the cause? Any cause will serue the turne in this point. Facile inuenies baculum, quo canem cedas.
What is the cause? Any cause will serve the turn in this point. Facile inuenies baculum, quo canem cedas.
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When the Pharisies could not abide the doctrine of Christes disciples, they found quickly a iust defence of their quarrel.
When the Pharisees could not abide the Doctrine of Christ's Disciples, they found quickly a just defence of their quarrel.
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They doe that on the sabboth day which is not lavvfull. And wot you what that was? They plucke the eares of corne. They do that on the Sabbath day which is not lawful. And wot you what that was? They pluck the ears of corn.
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Our Pharisies also haue taken vp the same accusation against vs. For (say they) we doe that on the sabboth day which is not lawfull.
Our Pharisees also have taken up the same accusation against us For (say they) we do that on the Sabbath day which is not lawful.
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And first to begin vvithal, they crie out vpon him rebell, he wil not vveare the surplice euery sunday & holy day, which he must doe vvhether hee hath any or no:
And First to begin withal, they cry out upon him rebel, he will not wear the surplice every sunday & holy day, which he must do whether he hath any or no:
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And is not this a sufficient cause to deny the minister of his maintenance? Againe, they say we will not reade all seruice at all times,
And is not this a sufficient cause to deny the minister of his maintenance? Again, they say we will not read all service At all times,
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and therfore (whether the law dispense vvith him or no if he preach) we haue found sufficiēt cause to deny him his duetie.
and Therefore (whither the law dispense with him or no if he preach) we have found sufficient cause to deny him his duty.
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Again, they say vve vvil not read euery Collect, say gloria patri at the end of euery Psalme,
Again, they say we will not read every Collect, say gloria patri At the end of every Psalm,
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nor make a leg at the name of Iesus:
nor make a leg At the name of Iesus:
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and is not this a sufficient cause to denie him his duetie? Againe, they say we are angry vvhen vvomen of their good deuotion doe take vpon them the ministers office,
and is not this a sufficient cause to deny him his duty? Again, they say we Are angry when women of their good devotion do take upon them the Ministers office,
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and reade prayers publiquely to a congregation, and yet, say they, we haue no reason for it:
and read Prayers publicly to a congregation, and yet, say they, we have no reason for it:
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for vvil you haue a womanlie in a vvhole moneth, and come to church for so little as the Queenes booke doeth allow her? And is not this a sufficient cause to deny him his duety? Againe, they say vve vvil not bury the dead, vvhich vve ought to doe if it bee brought to the graue,
for will you have a womanly in a Whole Monn, and come to Church for so little as the Queens book doth allow her? And is not this a sufficient cause to deny him his duty? Again, they say we will not bury the dead, which we ought to do if it be brought to the graven,
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vvhether vvee knovv of it or no: And is not this cause sufficient.
whether we know of it or not: And is not this cause sufficient.
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Againe, they say vve vvil not visite the sick of the plague, & although vve offer to doe it vvith consent of the vvhole,
Again, they say we will not visit the sick of the plague, & although we offer to do it with consent of the Whole,
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and so as it may not be preiudiciall to our publique ministerie: yet this is cause sufficient to deny their duetie.
and so as it may not be prejudicial to our public Ministry: yet this is cause sufficient to deny their duty.
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Againe they say, vve vvil not reade seruice euery day forenoone and afternoone, to the vvalles and the vvindows, to the stooles and the stones:
Again they say, we will not read service every day forenoon and afternoon, to the walls and the windows, to the stools and the stones:
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and is not this cause sufficient to denie vs our duetie? Againe, they say vvee vvil not bid Imber dayes, according to their Almanacke, a booke of great authoritie and very autenticall,
and is not this cause sufficient to deny us our duty? Again, they say we will not bid Imber days, according to their Almanac, a book of great Authority and very authentical,
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for it shewes vs this yeare vvhat vve shal haue the next:
for it shows us this year what we shall have the next:
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and is not this a sufficient cause? Item, they say vve sing psalmes in time of the communion, vvhich vvere foysted in by the Geneua puritans:
and is not this a sufficient cause? Item, they say we sing psalms in time of the communion, which were foisted in by the Geneva puritans:
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and is not this cause sufficient? Againe, they say vvee preach against Papists, Atheists, Vsurers, Drunkards, Swearers, Lords of misrule, abuse of apparrel, gaming,
and is not this cause sufficient? Again, they say we preach against Papists, Atheists, Usurers, Drunkards, Swearers, lords of misrule, abuse of apparel, gaming,
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& vvorking on the sabboth day, and such like commēdable and common exercises of good neighborhood:
& working on the Sabbath day, and such like commendable and Common exercises of good neighbourhood:
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& is not this a sufficient cause? Item, they say vve preach so plainly,
& is not this a sufficient cause? Item, they say we preach so plainly,
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& stand so long, that they fal either •o napping, or els to prating vvhē vve begin,
& stand so long, that they fall either •o napping, or Else to prating when we begin,
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& commonly they leaue vvhen vve ende:
& commonly they leave when we end:
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and is not this a sufficient cause? Lastly, if they should pay the minister his duetie, the loane of so much money vvere lost, vvhich in many yeares vvoulde amount to some round summe:
and is not this a sufficient cause? Lastly, if they should pay the minister his duty, the loan of so much money were lost, which in many Years would amount to Some round sum:
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and are not all these, or any of these, sufficient causes thinke you, to handle Gods pore ministers and seruāts,
and Are not all these, or any of these, sufficient Causes think you, to handle God's poor Ministers and Servants,
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as you haue heard before? And if vvee say, Currat lex: let the lavv be iudge,
as you have herd before? And if we say, Currat lex: let the law be judge,
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then say they we dāce in a net. But I vvould aske of these our heauie masters but two questions.
then say they we dance in a net. But I would ask of these our heavy Masters but two questions.
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First, whether I vvere sufficiently discharged or no, if I shoulde refuse to administer the Lords supper,
First, whither I were sufficiently discharged or no, if I should refuse to administer the lords supper,
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because some Church papist in my parrish vvill neuer receiue the communion.
Because Some Church papist in my parish will never receive the communion.
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Secondly, what hath good Queen Elizabeth done, that she can get nothing of some of them.
Secondly, what hath good Queen Elizabeth done, that she can get nothing of Some of them.
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I hope it is not because she hath banished idolatrie, & brought in the gospel.
I hope it is not Because she hath banished idolatry, & brought in the gospel.
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Some cārob Peter to pay Paul, but these men can cunningly rob both Peter and Paul, and pay neither of both, and all to saue stakes.
some canrob Peter to pay Paul, but these men can cunningly rob both Peter and Paul, and pay neither of both, and all to save stakes.
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O auri sacra fames, quid 〈 ◊ 〉? What vvil not some do for money? Well, vve haue not yet foūd the true cause,O auri sacra Fames, quid 〈 ◊ 〉? What will not Some do for money? Well, we have not yet found the true cause,
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for vve haue been all this vvhile among the eares of corne, and therfore the vvrit must be returned with non est inuenta: but we wil haue another ad melius inquirendum, to make a nevve search.
for we have been all this while among the ears of corn, and Therefore the writ must be returned with non est inuenta: but we will have Another and Better inquirendum, to make a new search.
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What, are vve sharpe in reproouing their sinne? No, we dare not say to Herod, thou must not haue thy brothers vvife.
What, Are we sharp in reproving their sin? No, we Dare not say to Herod, thou must not have thy Brother's wife.
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Wee dare not say that a right papist is a ranke traytor, least vve shoulde be tolde that vvhen vvee are in our priuiledged places vve prate vvhat we list, as once I vvas told.
we Dare not say that a right papist is a rank traitor, lest we should be told that when we Are in our privileged places we prate what we list, as once I was told.
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We dare not say that the magistrates are breakers of the Sabboth day, if they suffer it to be broken,
We Dare not say that the Magistrates Are breakers of the Sabbath day, if they suffer it to be broken,
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least vve shoulde be called coram vobis for it, and heare of it againe 2. yeres after in the pulpit.
lest we should be called coram vobis for it, and hear of it again 2. Years After in the pulpit.
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And to meddle vvith any abuses or corruptions of the church is auribus canem vellere, to pul a dog by the eares,
And to meddle with any Abuses or corruptions of the Church is auribus canem vellere, to pull a dog by the ears,
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& to put our hands into a hornets nest.
& to put our hands into a hornets nest.
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A learned father (who belike had experience of these things) said once (if not often) Tutior est d•scentis, quam docentis ratio.
A learned father (who belike had experience of these things) said once (if not often) Tutior est d•scentis, quam docentis ratio.
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It is better to learne then to teach. But vve may say, Tutior est peccantis, quam arguentis conditio.
It is better to Learn then to teach. But we may say, Tutior est Sinners, quam arguentis Condition.
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It is more dangerous now adaies to reproue sinne, thē to commit sinne.
It is more dangerous now adais to reprove sin, them to commit sin.
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And if euer it were true, it is now too true, that Lepores concionantur leonibus. Let mens vvords be neuer so vvell ordered, neuer so comely,
And if ever it were true, it is now too true, that Lepores concionantur leonibus. Let men's words be never so well ordered, never so comely,
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so gracious, they must preache vvith feare and trembling, as poor hares before the stout lions.
so gracious, they must preach with Fear and trembling, as poor hares before the stout Lions.
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For if vvee please them not they vvill say as Achab saide, he doeth not prophecie good vnto me,
For if we please them not they will say as Ahab said, he doth not prophecy good unto me,
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but euill, and therefore my soule doeth hate him.
but evil, and Therefore my soul doth hate him.
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But vvill you knovve the true cause indeede? Wel, now vve haue foūd it ▪ vvee read that Pharao cried against the Israelites as appeareth, Geue them no more straw,
But will you know the true cause indeed? Well, now we have found it ▪ we read that Pharaoh cried against the Israelites as appears, Give them no more straw,
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but let them gather it them selues, and get it where they can, and yet we will haue our whole tale of bricke,
but let them gather it them selves, and get it where they can, and yet we will have our Whole tale of brick,
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for they be idle, and crie, Let vs goe 3•dayes iorney into the wildernes, and offer sacrifice vnto God. for they be idle, and cry, Let us go 3•dayes journey into the Wilderness, and offer sacrifice unto God.
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So play our Pharisees with vs, for they crie, Let our pastors & preachers haue no more libertie geuen thē, let them gather their straw themselues:
So play our Pharisees with us, for they cry, Let our Pastors & Preachers have no more liberty given them, let them gather their straw themselves:
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that is, let them preach their belly full, and keepe all our exercises (for they account of preaching as of stravve.) But in the mean time vve vvil haue our whole tale of bricke, that is, all our old customs and ceremonies kept, vvhatsoeuer they be:
that is, let them preach their belly full, and keep all our exercises (for they account of preaching as of straw.) But in the mean time we will have our Whole tale of brick, that is, all our old customs and ceremonies kept, whatsoever they be:
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and albeit we haue no lavv for thē, vve vvil make them do as vve vvil haue them to doe,
and albeit we have no law for them, we will make them do as we will have them to do,
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or els they shal knovv the price of it.
or Else they shall know the price of it.
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And why so? because (as they say) vve be idle, & crie, let vs go offer sacrifice:
And why so? Because (as they say) we be idle, & cry, let us go offer sacrifice:
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that is (say they) they neuer leaue calling to church & to the sermon euery morning,
that is (say they) they never leave calling to Church & to the sermon every morning,
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and there vve must be reproued for euery fault, and this diet is not for our humors,
and there we must be reproved for every fault, and this diet is not for our humours,
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& they had as good bee idle as thus occupied, yet seeing as they wil needes be so holy, let them:
& they had as good be idle as thus occupied, yet seeing as they will needs be so holy, let them:
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but vve vvil set them to their task, and see whether that wil wearie them or no.
but we will Set them to their task, and see whither that will weary them or not.
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And as Pharao vrged those thinges at Israels hands, which he vvould not touch with his least finger:
And as Pharaoh urged those things At Israel's hands, which he would not touch with his least finger:
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so these our Pharaos lay heauier burthens vpon our backs, then either prince, or lavv, or conscience vvil vvarrant.
so these our Pharaohs lay Heavier burdens upon our backs, then either Prince, or law, or conscience will warrant.
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But whē they vrge that which lavv it selfe doeth iustly require, it is not of any conscience (for then vvoulde they come themselues and see it done) but of malice,
But when they urge that which law it self doth justly require, it is not of any conscience (for then would they come themselves and see it done) but of malice,
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& therfore very seldome or neuer shall wee see some of them at sermons.
& Therefore very seldom or never shall we see Some of them At Sermons.
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But vvhat say they? Let the minister goe to church and pray for vs, vvee vvil be at home and vvorke for him:
But what say they? Let the minister go to Church and pray for us, we will be At home and work for him:
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or els let the minister go to church & pray, and we wil goe to the alehouse & play.
or Else let the minister go to Church & prey, and we will go to the alehouse & play.
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Againe, because the Egyptian task was not done, Israel and their officers were beaten.
Again, Because the Egyptian task was not done, Israel and their Officers were beaten.
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Euen so, because their taske (I meane not the taske of the law, for that haue we borne,
Eve so, Because their task (I mean not the task of the law, for that have we born,
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and most willingly vvil vve vndergoe it) but the vnstinted task of mens affections, whose behauiour sauoureth of the discipline of an alehouse,
and most willingly will we undergo it) but the unstinted task of men's affections, whose behaviour savoureth of the discipline of an alehouse,
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because their taske is not done, wee are complayned of by them, their accusations take place against vs, we are condēned for disobedient persons, and avvay vve must pack.
Because their task is not done, we Are complained of by them, their accusations take place against us, we Are condemned for disobedient Persons, and away we must pack.
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Thus are vve beatē with the slanderous tongues of vngodly mē with the reproach of the world, with the disgr•ce of our ministerie, with thē disdame of our persons, with the bitings of pouer•ie,
Thus Are we beaten with the slanderous tongues of ungodly men with the reproach of the world, with the disgr•ce of our Ministry, with them disdame of our Persons, with the bitings of pouer•ie,
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and if some may preuaile, vvith the losse of libertie, liuing, and life it selfe.
and if Some may prevail, with the loss of liberty, living, and life it self.
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For they crie crucifige already, & so long as these people find such fauour at some mens hands as they doe, it vvill not be better,
For they cry crucifige already, & so long as these people find such favour At Some men's hands as they do, it will not be better,
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but rather vvorse vvith Gods seruants, and therfore God (if it be his vvil) turne these Pharaos he arts.
but rather Worse with God's Servants, and Therefore God (if it be his will) turn these Pharaohs he arts.
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But at the last Israel cried to the Lord, & the Lord hearde them, Pharao was plagued, and Israel was released.
But At the last Israel cried to the Lord, & the Lord heard them, Pharaoh was plagued, and Israel was released.
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And vvill not God novv bee reuerged of his seruantes vvrong and oppression? Yes no doubt:
And will not God now be reuerged of his Servants wrong and oppression? Yes no doubt:
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For if princes take that contempt to thē selues which is offered to their messengers, much more vvil God.
For if Princes take that contempt to them selves which is offered to their messengers, much more will God.
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If Hanun and Ammon stinke in the nostrels of Israel, for their villanie offered to Dauids messengers, much more shall these before God.
If Hanun and Ammon stink in the nostrils of Israel, for their villainy offered to David messengers, much more shall these before God.
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If Iudas took his peniwoorthes of himself for betraying of innocēt bloud, much more shall God of these.
If Iudas took his peniwoorthes of himself for betraying of innocent blood, much more shall God of these.
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And if God made Ierusalem, yea euen famous Ierusalem a heap of stones, & the shame of the vvorld,
And if God made Ierusalem, yea even famous Ierusalem a heap of stones, & the shame of the world,
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for mo•king, despising, & misusing of Gods messengers, How shal God suffer these oppressing Pharaos, whether they •e Papists, A the•sts,
for mo•king, despising, & misusing of God's messengers, How shall God suffer these oppressing Pharaohs, whither they •e Papists, A the•sts,
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or Libertines, or neuters, or Machiuels, of any religion, or of no religiō, vvhether in citie or in countrey,
or Libertines, or neuters, or Machiuels, of any Religion, or of no Religion, whether in City or in country,
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vvhether in village or in cottage, or whersoeuer they be:
whether in village or in cottage, or wheresoever they be:
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how shal God I say suffer thē at last (though he suffer them long) to escape his heauy vvrath? And knovve you of Norwich, vvhose hearts runne after couetousnes, vvho sitte and heare the preacher for a fashion, vvhich goe home & iest at him your bellyes full, vvhich censure him at your pleasure, vvhich eate him at your feastes, vvhich buy and sel him in your shops, vvhich recreate your selues with their faults, which make thē your marks to shoote at,
how shall God I say suffer them At last (though he suffer them long) to escape his heavy wrath? And know you of Norwich, whose hearts run After covetousness, who sit and hear the preacher for a fashion, which go home & jest At him your bellies full, which censure him At your pleasure, which eat him At your feasts, which buy and sell him in your shops, which recreate your selves with their Faults, which make them your marks to shoot At,
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and your fields to vvalk in, (I speake of no more but these, for I am sure that many,
and your fields to walk in, (I speak of no more but these, for I am sure that many,
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and all that feare God truely, doe take another course) let these men (I say) know novv if they will, that one day wil come vvhē they shal know that prophets haue been amōgst them, & that their discourteous dealing hath been offered to the ambassadors of the most high, vvhich men might vvel haue seene by the last plague that was amōgst vs:
and all that Fear God truly, do take Another course) let these men (I say) know now if they will, that one day will come when they shall know that Prophets have been amongst them, & that their discourteous dealing hath been offered to the Ambassadors of the most high, which men might well have seen by the last plague that was amongst us:
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vvhich God vvould also teach vs by the st•uings of Iacob and Esan, in their mothers be••ie, I meane by the stirres of the church.
which God would also teach us by the st•uings of Iacob and Esan, in their mother's be••ie, I mean by the stirs of the Church.
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For though it be granted of many, both godly, vvise & learned, that in mans iudgement it vvas not the best course that might be taken,
For though it be granted of many, both godly, wise & learned, that in men judgement it was not the best course that might be taken,
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for any man in vvriting for reformation, to publishe the ouerthrow of the mightie in Gath, or to tell the faultes of Bishoppes in the streetes of Askalon, that the daughters of the Philistins might reioyce, and the vncircumcised might triumph:
for any man in writing for Reformation, to publish the overthrow of the mighty in Gaza, or to tell the Faults of Bishops in the streets of Ashkelon, that the daughters of the philistines might rejoice, and the uncircumcised might triumph:
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yet can not this be denied, that the Lord, whose prouidence is ouer and in al things, had and hath also a stroke in this.
yet can not this be denied, that the Lord, whose providence is over and in all things, had and hath also a stroke in this.
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And it is to be feared, that the same God in his ius•e iudgement, hath brought these feares & stirres vpon them,
And it is to be feared, that the same God in his ius•e judgement, hath brought these fears & stirs upon them,
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because some of thē (not all, God forbid) haue had the poor ministers of Iesus Christ in so ill accoūt, that the most disgraceing tearmes haue beene thought good inough for them,
Because Some of them (not all, God forbid) have had the poor Ministers of Iesus christ in so ill account, that the most disgracing terms have been Thought good enough for them,
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and some in their houses haue taken libertie to abuse them for their pleasure, and to pray vpon them for their profit,
and Some in their houses have taken liberty to abuse them for their pleasure, and to pray upon them for their profit,
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and when they best of all did speed, they should haue mountaines promised thē, and that in hast,
and when they best of all did speed, they should have Mountains promised them, and that in haste,
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and be paid home with mollhils, and that at leysure.
and be paid home with mollhils, and that At leisure.
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And thus did God in Ieremies dayes, when Pashur the priest and gouernour of the Lordes house, smote Ieremy, and lodged him in the stocks for speaking the trueth, the Lord changed his name from Pashur to Magor-missabib, that is, a terror on euery side.
And thus did God in Jeremiahs days, when Pashur the priest and governor of the lords house, smote Ieremy, and lodged him in the stocks for speaking the truth, the Lord changed his name from Pashur to Magor-missabib, that is, a terror on every side.
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For this is a ruled case in the 2. of Iames, the 13. verse, there shalbe iudgement merciles to him that s•hweth no mercie:
For this is a ruled case in the 2. of James, the 13. verse, there shall judgement merciless to him that s•hweth no mercy:
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therfore I vvould vvish that this contempt & neglect of Gods ministers might be taken away from amongst vs,
Therefore I would wish that this contempt & neglect of God's Ministers might be taken away from among us,
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and that they might be more regarded: for though (in respect of humain infirmities) they are but as other mē,
and that they might be more regarded: for though (in respect of human infirmities) they Are but as other men,
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& though the messenger of Sathan be sent to buffet them, and though there be a lavv in their members rebelling against the law of their mindes, vvhereby many times they are led (against their wils) captiues to the lavv of sinne, Oh wretched men that vve are•vet in respect of their office vvhich is honorable and excellent in respect of him whose message they bring,
& though the Messenger of Sathan be sent to buffet them, and though there be a law in their members rebelling against the law of their minds, whereby many times they Are led (against their wills) captives to the law of sin, O wretched men that we are•vet in respect of their office which is honourable and excellent in respect of him whose message they bring,
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and in respect• of the message it selfe vvhich they bring, they are to be regarded.
and in respect• of the message it self which they bring, they Are to be regarded.
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And God geue vs al grace so to behaue our selues both in life & doctrine,
And God give us all grace so to behave our selves both in life & Doctrine,
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as vve may be regarded, and not iustly be despised, for we are the ministers and messengers of the Lord of hostes, vvho vvith Ieremie may and ought to say vnto you when occasion serueth, O ye disobedient children turn again, for thus saith the Lord.
as we may be regarded, and not justly be despised, for we Are the Ministers and messengers of the Lord of hosts, who with Ieremie may and ought to say unto you when occasion serveth, Oh you disobedient children turn again, for thus Says the Lord.
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And so much for the dignitie of Gods ministers.
And so much for the dignity of God's Ministers.
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Their authoritie is great, their office is honorable, their dignity is great, their duetie therefore must needes be verye great,
Their Authority is great, their office is honourable, their dignity is great, their duty Therefore must needs be very great,
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but which is the greatest I knovv not. They are messengers of Gods coūsels, therefore they must be trustie:
but which is the greatest I know not. They Are messengers of God's Counsels, Therefore they must be trusty:
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they are fathers of Gods children, therefore they must be louing and tēder: they are builders of Gods church, stewardes of Gods housholde, shepheardes of Gods flocke: they Are Father's of God's children, Therefore they must be loving and tender: they Are Builders of God's Church, Stewards of God's household, shepherds of God's flock:
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and therefore they must be skilfull, faithfull, & vvatchfull:
and Therefore they must be skilful, faithful, & watchful:
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they are captaines ouer Gods church, which is terrible as an armie with banners, therefore they must not be fearfull & •aintharted:
they Are Captains over God's Church, which is terrible as an army with banners, Therefore they must not be fearful & •aintharted:
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they are the lights of the world, and the salt of the earth, and therefore they must neither stad vnder a bushell, nor be vnsauerie: they Are the lights of the world, and the salt of the earth, and Therefore they must neither stad under a bushel, nor be unsavoury:
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they are nurces of Gods tender ones, therfore their breasts should neuer be without milk:
they Are Nurses of God's tender ones, Therefore their breasts should never be without milk:
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they are to deale with olde and young, with learned and vnlearned, with strong and weak, with wilfull and ignorant, and with all sorts: therfore hee must be vvise:
they Are to deal with old and young, with learned and unlearned, with strong and weak, with wilful and ignorant, and with all sorts: Therefore he must be wise:
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in the time of peace, in the time of war, in time of prosperitie, and in time of aduersitie, in season,
in the time of peace, in the time of war, in time of Prosperity, and in time of adversity, in season,
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and out of season, and at all times, therefore they must be no time-•eruers:
and out of season, and At all times, Therefore they must be no time-•eruers:
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against principalities & powers, against holdes mightie and strong, against flesh and bloud, the world and worldlinges, the deuil and hell, presumption and despaire,
against principalities & Powers, against holds mighty and strong, against Flesh and blood, the world and worldlings, the Devil and hell, presumption and despair,
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and against al sinne in others and in theselues:
and against all sin in Others and in themselves:
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before princes and subiects, before angels and men, before heauen & earth, and before God himselfe:
before Princes and Subjects, before Angels and men, before heaven & earth, and before God himself:
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and ther fore their garners must be stored vvith all kinde of graine, both old and nevve, their armories must be furnished vvith all kinde of vveapons and armour, both blunt and sharp•, their lips must always preserue knowledge, their prayer must be cōtinually, that their loue may aboūd with all knowledge and i•dgemēt, with vvisdome and discretion, their knees should be hardened before the Lord in prayer, their hands should be holden vp and their armes vnderset whē they fai•t in prayer, their hearts should ake when they are weary in prayer, their eyes should dazel vvith wa•ting for the hope of their prayer, their checkes shoulde be vvatered with teares vvhen they pray for the sinnes of the people,
and there before their garners must be stored with all kind of grain, both old and new, their armories must be furnished with all kind of weapons and armour, both blunt and sharp•, their lips must always preserve knowledge, their prayer must be continually, that their love may abound with all knowledge and i•dgement, with Wisdom and discretion, their knees should be hardened before the Lord in prayer, their hands should be held up and their arms underset when they fai•t in prayer, their hearts should ache when they Are weary in prayer, their eyes should dazel with wa•ting for the hope of their prayer, their Checks should be watered with tears when they pray for the Sins of the people,
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and vvhen they can pray and preach no longer, let them chatter like a swallow, mourn like a doue, and grone in their spirites:
and when they can pray and preach no longer, let them chatter like a swallow, mourn like a dove, and groan in their spirits:
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for, Oporte• Episcopum mori concionantem & 〈 ◊ 〉 ante••.
for, Oporte• Bishop Mori concionantem & 〈 ◊ 〉 ante••.
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A good bishop must die preaching, and praying, and must pray and preach till he die.
A good bishop must die preaching, and praying, and must pray and preach till he die.
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What should I say• he is the minister of God, therfore of God must hee learne his duetie,
What should I say• he is the minister of God, Therefore of God must he Learn his duty,
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and to God he must perfourme his duetie.
and to God he must perform his duty.
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He is to speake in the name of God, therefore hee must speake, what, vvhē, to whom,
He is to speak in the name of God, Therefore he must speak, what, when, to whom,
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how, and all that God will.
how, and all that God will.
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If therefore vvee speake mens inuentions, in painted eloquence to set foorth our selues, to some and not all, faintly and coldly, to Tharsis for Niniuie,
If Therefore we speak men's Inventions, in painted eloquence to Set forth our selves, to Some and not all, faintly and coldly, to Tharsis for Nineveh,
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if we condemn the good, and commend the bad, encourage the wicked, discourage the godly,
if we condemn the good, and commend the bad, encourage the wicked, discourage the godly,
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if we speak but once a yeare, once a quarter, once a moneth, or when we list,
if we speak but once a year, once a quarter, once a Monn, or when we list,
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or not at all, & not in season and out of season, and at all occasions both instantly and earnestly, we doe not the duetie of Gods messengers.
or not At all, & not in season and out of season, and At all occasions both instantly and earnestly, we do not the duty of God's messengers.
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But if we speake Gods wil without adding or diminishing, in the euidence of the spirite, to the conscience as wel as to the eare, to the courtier & countreyman with courage and boldnes, vvith vvisdome and discretion, vvith a zeal of Gods glorie, a loue of Gods people,
But if we speak God's will without adding or diminishing, in the evidence of the Spirit, to the conscience as well as to the ear, to the courtier & countryman with courage and boldness, with Wisdom and discretion, with a zeal of God's glory, a love of God's people,
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and a desire of their good, to Niniuie, when we are sent to Niniuie, and not to Tharsis vntil we be called,
and a desire of their good, to Nineveh, when we Are sent to Nineveh, and not to Tharsis until we be called,
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and that continually, constantly and faithfully: then vve doe the duety of Gods ministers.
and that continually, constantly and faithfully: then we do the duty of God's Ministers.
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If therfore any man vvil •end for vs home, and schoole vs beforehand, either in his secrete closet,
If Therefore any man will •end for us home, and school us beforehand, either in his secret closet,
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or pleasa•t orchyard, or wide field, or elswhere, and wil teach vs either vvhat to speake, as generall doctrine vvithout application:
or pleasa•t orchard, or wide field, or elsewhere, and will teach us either what to speak, as general Doctrine without application:
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or how to speake, as in fine tearmes and filed phrases, to please al, & displease none,
or how to speak, as in fine terms and filed phrases, to please all, & displease none,
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as some haue done, and who is not cunning in the ministers office, and in euery mans office sauing his owne? vve are to signify thus much vnto him, that vvee are not ministers of mens v•brideled affections,
as Some have done, and who is not cunning in the Ministers office, and in every men office Saving his own? we Are to signify thus much unto him, that we Are not Ministers of men's v•brideled affections,
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but of Gods most holy vvil, and therfore we must not speake either vvhat they wil, or hovv they lift:
but of God's most holy will, and Therefore we must not speak either what they will, or how they lift:
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but what, vvhen, to vvhom, hovv long, hovv short, hovv mildly, hovv sharply, & al, both for matter and manner as God vvil.
but what, when, to whom, how long, how short, how mildly, how sharply, & all, both for matter and manner as God will.
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So said Mi•haiah the true Prophet to the Kinges Eunuch, so saide Balaam the false prophet to the king himselfe,
So said Mi•haiah the true Prophet to the Kings Eunuch, so said balaam the false Prophet to the King himself,
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and so say vve to euery one. And good reason:
and so say we to every one. And good reason:
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for if the Lawyer vvil thinke scorne to learn of the Diuine to pleade at the barre,
for if the Lawyer will think scorn to Learn of the Divine to plead At the bar,
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vvhy shoulde the Lawyer take vpon him to teach the Diuine hovv to speake in the pulpit? And if our seruants must not do our busines by the direction of other men,
why should the Lawyer take upon him to teach the Divine how to speak in the pulpit? And if our Servants must not do our business by the direction of other men,
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if the stevva•d must not dispose of his masters goods, either sparingly or liberally at another mans appointment,
if the stevva•d must not dispose of his Masters goods, either sparingly or liberally At Another men appointment,
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if the Captaine must not fight vvhen the meane souldier vvil, and if the souldier must not fight vvith such a vveapon as his enemie vvil appoint him:
if the Captain must not fight when the mean soldier will, and if the soldier must not fight with such a weapon as his enemy will appoint him:
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vvhy then should Gods mini•ter, which is to plead Gods matters, vvhich is Gods seruant, Gods steward,
why then should God's mini•ter, which is to plead God's matters, which is God's servant, God's steward,
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and to fight the Lordes battailes, become a seruant and a slaue to mens affections? if he should (which God forbid) hurt he may doe much,
and to fight the lords battles, become a servant and a slave to men's affections? if he should (which God forbid) hurt he may do much,
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but good he shall doe none ▪ And yet I deny not but that the minister may receiue good counsell of any man:
but good he shall do none ▪ And yet I deny not but that the minister may receive good counsel of any man:
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And the Coloss•ans may say to Arist•ppus, looke to thy ministerie. And the Coloss•ans may say to Arist•ppus, look to thy Ministry.
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And so much for the authoritie, dignitie, and duety of Gods ministers, and thus much both for the persons exhorting, and exhorted.
And so much for the Authority, dignity, and duty of God's Ministers, and thus much both for the Persons exhorting, and exhorted.
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In the second part we are to consider first of that vvhereunto they are exhorted, secondly, of the reason vvhy.
In the second part we Are to Consider First of that whereunto they Are exhorted, secondly, of the reason why.
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For the first, it is repentance, and here is called a turning againe:
For the First, it is Repentance, and Here is called a turning again:
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alluding to one that is in a wrong vvay, & cannot come into the right vvay except hee turne again:
alluding to one that is in a wrong Way, & cannot come into the right Way except he turn again:
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Or els to one in his right vvay, but had left something behind him, vvithout vvhich hee coulde not speede in his iorney,
Or Else to one in his right Way, but had left something behind him, without which he could not speed in his journey,
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and therefore must needs return againe.
and Therefore must needs return again.
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But most likely to a vvife that was diuorced from her husband for adulterie, and her husband calling to mind the old and svveet loue that was vvont to be betvveen them, calleth her againe, But most likely to a wife that was divorced from her husband for adultery, and her husband calling to mind the old and sweet love that was wont to be between them, calls her again,
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and offereth stil to be her spouse, vpon this condition, that she vvill become a nevv vvoman.
and Offereth still to be her spouse, upon this condition, that she will become a new woman.
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At these vnstayed staies vvere vve all by our selues, for by nature vve are all gone out of the vvay, vve are corrupt and become abhominable, the vvaies of peace we haue not knovven,
At these unstayed stays were we all by our selves, for by nature we Are all gone out of the Way, we Are corrupt and become abominable, the ways of peace we have not known,
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but then did the Lord call to vs & said, Adam, where art thou? turne againe into the right way, Christ Iesus the seede of the vvoman is the way, the trueth,
but then did the Lord call to us & said, Adam, where art thou? turn again into the right Way, christ Iesus the seed of the woman is the Way, the truth,
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& the life, vvalke in this vvay, and he shall not onely breake the serpents head,
& the life, walk in this Way, and he shall not only break the Serpents head,
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but also conduct thee right vnto Chanaan, the kingdome of heauen.
but also conduct thee right unto Canaan, the Kingdom of heaven.
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Againe, vvhen vvee had founde that vvay, vve made no more reckoning, but thought we had all vvhen vvee had the vvay:
Again, when we had found that Way, we made no more reckoning, but Thought we had all when we had the Way:
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but vve vvere deceiued, for we left behind vs the vvorks of faith and repentance.
but we were deceived, for we left behind us the works of faith and Repentance.
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We vvere going to Christ, not as the vvise men, with our presents, but like the foolish virgins, vvithout oyle in our lamps,
We were going to christ, not as the wise men, with our presents, but like the foolish Virgins, without oil in our lamps,
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but behold, the Lord calleth to vs, and saith, Turne againe, take your prouision vvith you,
but behold, the Lord calls to us, and Says, Turn again, take your provision with you,
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and let euery one that vvill vvalke in this vvay, depart frō euill.
and let every one that will walk in this Way, depart from evil.
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Wee also in our depraued nature vvent a whoring after our own inuentions, vve vvere trudging to hel with bag andbaggage, we had plighted our troth to many husbands, we also in our depraved nature went a whoring After our own Inventions, we were trudging to hell with bag andbaggage, we had plighted our troth to many Husbands,
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as ▪ to the vvorld, sin and sathan, yet all naught, & neuer a one vvorth the taking.
as ▪ to the world, since and sathan, yet all nought, & never a one worth the taking.
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Yet lo, God of his infinite mercy and goodnes sendeth his ambassadors after vs, his prophets, apostles,
Yet lo, God of his infinite mercy and Goodness sends his Ambassadors After us, his Prophets, Apostles,
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and ministers, to cal vs back again, & to offer vs conditions of peace.
and Ministers, to call us back again, & to offer us conditions of peace.
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Nay, he sent his ovvn sonne to call vs back againe, and hee crieth, Come vnto mee, come vnto me.
Nay, he sent his own son to call us back again, and he cries, Come unto me, come unto me.
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Nay, God himselfe calleth vnto vs, and he crieth, Why wil you die, O house of Iacob? vvhy vvill you die? When this vvould not serue, he falleth to •ntreating of vs by his messengers, that we would be reconciled ynto him, O loue without comparison!
Nay, God himself calls unto us, and he cries, Why will you die, Oh house of Iacob? why will you die? When this would not serve, he falls to •ntreating of us by his messengers, that we would be reconciled ynto him, Oh love without comparison!
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Thus hath our good God, and most gratious father forbidden the banes of matrimonie betweene the deuill and vs,
Thus hath our good God, and most gracious father forbidden the banes of matrimony between the Devil and us,
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& hath offered vs a better match then so, euen his owne sonne, the heire of all things,
& hath offered us a better match then so, even his own son, the heir of all things,
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& king of heauen and earth, and all vpon this condition, that vve wil turne again,
& King of heaven and earth, and all upon this condition, that we will turn again,
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and forsake the deuil and al his vvorkes, and embrace Christ Iesus with all his merites, and serue him in righteousnesse and true holines before him al the daies of our life, blessed be his name for it.
and forsake the Devil and all his works, and embrace christ Iesus with all his merits, and serve him in righteousness and true holiness before him all the days of our life, blessed be his name for it.
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Wel, by this time we see what true repētance is, namely, a continual turning vno God, by forsaking our old ways of iniquitie and transgression,
Well, by this time we see what true Repentance is, namely, a continual turning vno God, by forsaking our old ways of iniquity and Transgression,
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and walking in the nevv vvaies of a holy life, by casting of the vvorks of darknes, and putting on the armor of light.
and walking in the new ways of a holy life, by casting of the works of darkness, and putting on the armour of Light.
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This turning againe is a hatred of all sinne past, with a sorrow for the same, vvith a preuenting of sinne to come, and that vvith a resolution not to embrace it when it is offered againe.
This turning again is a hatred of all sin past, with a sorrow for the same, with a preventing of sin to come, and that with a resolution not to embrace it when it is offered again.
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This turning againe is the death of sinne, and the life of righteousnes, a mortifying of the olde Adam, and a quickning of the new. This turning again is the death of sin, and the life of righteousness, a mortifying of the old Adam, and a quickening of the new.
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It is a conquest of our owne vvilles and affections, and a subiecting of them to the onely vvill: of God.
It is a conquest of our own wills and affections, and a subjecting of them to the only will: of God.
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The time of this turning againe must be continuall, euen vvhile it is said to day.
The time of this turning again must be continual, even while it is said to day.
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This turning againe must be by one certaine vvay, & that is Iesus Christ. This turning again must be by one certain Way, & that is Iesus christ.
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And for the better finding of our way, and keeping of it being found, we must needes haue a lantho•e to our feete,
And for the better finding of our Way, and keeping of it being found, we must needs have a lantho•e to our feet,
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and a light to our pathes, and that must be the vvord of God, read, preached, heard, beleeued and meditated vpon.
and a Light to our paths, and that must be the word of God, read, preached, herd, believed and meditated upon.
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And because the pathes of our life be slipperie, and vve but feeble and faint, vvee must haue a staffe to walk by,
And Because the paths of our life be slippery, and we but feeble and faint, we must have a staff to walk by,
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& that is, a liuely faith.
& that is, a lively faith.
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Our guide must be the spirit of God, vvhich is a spirite of vvisdome, knowledge, vnderstanding, courage & trueth.
Our guide must be the Spirit of God, which is a Spirit of Wisdom, knowledge, understanding, courage & truth.
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And because the vvay vvherein vve must vvalke is holy ground (for it is Iesus Christ the righteous) vvee must therfore put off our olde shooes of our beastly affections, which carried vs euery way before, and put vpon our feete the shooes of preparation to the gospel.
And Because the Way wherein we must walk is holy ground (for it is Iesus christ the righteous) we must Therefore put off our old shoes of our beastly affections, which carried us every Way before, and put upon our feet the shoes of preparation to the gospel.
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In this our turning again vve shal meet vvith many discouragements, vve must therefore couer our heads vvith a helmet of hope:
In this our turning again we shall meet with many discouragements, we must Therefore cover our Heads with a helmet of hope:
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and least we should meete vvith our olde enemies, the deuill, the vvorld, and our own flesh, to make vs retire back againe, vve must put vpō vs the whole armour of God, be valiant, and lest we should meet with our old enemies, the Devil, the world, and our own Flesh, to make us retire back again, we must put upon us the Whole armour of God, be valiant,
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& quite our selues like men, and so march on forward towards our heauenly Chanaan, And if at any time vve chaunce to lose our way, being either benighted,
& quite our selves like men, and so march on forward towards our heavenly Canaan, And if At any time we chance to loose our Way, being either benighted,
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or vveatherbeaten, or otherwise beguyled, vvee must goe about the citie, by the streetes and open places,
or Weather-beaten, or otherwise beguiled, we must go about the City, by the streets and open places,
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and enquire of the vvatchmen, the ministers that go about the citie, if they did not see him whom our soul loueth:
and inquire of the watchmen, the Ministers that go about the City, if they did not see him whom our soul loves:
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and if they shall shevv vs vvhere he is, we must not say, I haue put of my coate,
and if they shall show us where he is, we must not say, I have put of my coat,
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how shal I put it on? but leauing al such dilatory pleaes, turne againe, and meet him with speede and great ioy.
how shall I put it on? but leaving all such dilatory pleas, turn again, and meet him with speed and great joy.
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If these be the qualities and properties of true repentance, then are many in the world farre from true repentance.
If these be the qualities and properties of true Repentance, then Are many in the world Far from true Repentance.
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The papists dispense with murther and treason, as, the killing of king Iohn, the prince of Orange, the king of France, and others can testifie.
The Papists dispense with murder and treason, as, the killing of King John, the Prince of Orange, the King of France, and Others can testify.
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The price of vvhoredome, incest, sodometrie, partricide, matricide, fratricide, and of all sinne, is set dovvne in the market of Rome, vvhere Omnia sunt venalia, all is for money,
The price of whoredom, Incest, Sodomy, partricide, matricide, fratricide, and of all sin, is Set down in the market of Room, where Omnia sunt venalia, all is for money,
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and the deuil is clarke of the market:
and the Devil is Clerk of the market:
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Farre enough therefore are they from true repentance, neither can they be saued except they turne againe.
far enough Therefore Are they from true Repentance, neither can they be saved except they turn again.
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Their foolish penance vvhich consisteth of vvhipping.
Their foolish penance which Consisteth of whipping.
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creeping to the crosse, going barefoote, and such like, God neuer required, and therfore no true repentance,
creeping to the cross, going barefoot, and such like, God never required, and Therefore no true Repentance,
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except they leaue those and turne againe.
except they leave those and turn again.
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The Turke is ruled by his alcoran, euen darkenes it selfe, and not by the word of God;
The Turk is ruled by his Alcorani, even darkness it self, and not by the word of God;
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euen light it selfe, and therefore (so long) hee cannot turne againe.
even Light it self, and Therefore (so long) he cannot turn again.
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The Iewes denie Iesus Christ the right vvay, and therfore are far from this turning againe.
The Iewes deny Iesus christ the right Way, and Therefore Are Far from this turning again.
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The Anabaptist relinquisheth the written word of God, & relieth vpon his drowsie dreames, and night reuelations,
The Anabaptist relinquisheth the written word of God, & Relieth upon his drowsy dreams, and night revelations,
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and therfore shall hardly, or neuer finde the right vvaye, excepte hee turne againe.
and Therefore shall hardly, or never find the right Way, except he turn again.
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The Neuter is for any way, and therefore shall hardlie or neuer finde the right way, except he turne again.
The Neuter is for any Way, and Therefore shall hardly or never find the right Way, except he turn again.
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The Atheist saith in his heart, there is no God.
The Atheist Says in his heart, there is no God.
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The Machiuel with the Atheist vvil not know that there is either God or deuil, hel or heauen,
The Machiavellian with the Atheist will not know that there is either God or Devil, hell or heaven,
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and in all their actions they quench the spirit of God, & that one day shal they know to their cost, except they turne againe.
and in all their actions they quench the Spirit of God, & that one day shall they know to their cost, except they turn again.
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The profane worldling with Esau weepeth, not for his sinnes, but for the losse of some vvorldly commodity,
The profane worldling with Esau weeps, not for his Sins, but for the loss of Some worldly commodity,
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but this is no true turning againe.
but this is no true turning again.
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The presumptuous person driueth of all to the last houre, and therefore is like to be preuented,
The presumptuous person Driveth of all to the last hour, and Therefore is like to be prevented,
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if in time he doe not turn againe. The desperate person hateth himself for his sinne, and because he vvāteth Christ the way,
if in time he do not turn again. The desperate person hates himself for his sin, and Because he wanteth christ the Way,
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and faith his staf•e, he layeth hands violently vpon his own body, & destroyeth the good creature of God,
and faith his staf•e, he Layeth hands violently upon his own body, & Destroyeth the good creature of God,
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& so turneth further from God then euer before.
& so turns further from God then ever before.
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The turning turner that turneth vvith the wethercocke in the winde, crieth, this is the true religion:
The turning turner that turns with the weathercock in the wind, cries, this is the true Religion:
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beleeue me now good brethren, but he also must turne once againe by true repentance, before he can be saued.
believe me now good brothers, but he also must turn once again by true Repentance, before he can be saved.
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The church papist turneth in shewe but not in trueth, and therefore shal haue his portion vvith hypocrites, except he turne againe.
The Church papist turns in show but not in truth, and Therefore shall have his portion with Hypocrites, except he turn again.
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The Libertine saith he turneth in hart, but not in act, in words but not in workes,
The Libertine Says he turns in heart, but not in act, in words but not in works,
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but because he bringeth not foorth the fruites of repentance, he shal be cut downe if in time he turneth not againe.
but Because he brings not forth the fruits of Repentance, he shall be Cut down if in time he turns not again.
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The Barbarians turned from Scylla to Charabdis, from one extremity to another, for one while they called Paul a murtherer, another while a God ▪ Our Brownists also, once accoūted highly of Gods ministers,
The Barbarians turned from Scylla to Charabdis, from one extremity to Another, for one while they called Paul a murderer, Another while a God ▪ Our Brownists also, once accounted highly of God's Ministers,
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now they call them murtherers, & false prophets, once they thought our church to be the onely church,
now they call them murderers, & false Prophets, once they Thought our Church to be the only Church,
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but novv no church, but I hope tha• some of them wil turn again, and all that belong vnto God shall one day turne againe,
but now no Church, but I hope tha• Some of them will turn again, and all that belong unto God shall one day turn again,
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and my harty desire is that all might turne againe.
and my hearty desire is that all might turn again.
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Some turne from poperie to atheisme, from one sin to another, but to God they cannot turn except by true repentance they turne againe.
some turn from popery to atheism, from one since to Another, but to God they cannot turn except by true Repentance they turn again.
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Some turne as dogs doe ▪ that is, eitheir to their vomit againe, or els to snatch at them which bring them meat.
some turn as Dogs do ▪ that is, either to their vomit again, or Else to snatch At them which bring them meat.
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I would to God I could deuise a vvay to make vsurers turn againe, but I feare me I shall not,
I would to God I could devise a Way to make usurers turn again, but I Fear me I shall not,
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for they vvhich cā cousin al lavves, vvil be (no doubt) too cunning for me.
for they which can Cousin all laws, will be (no doubt) too cunning for me.
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Vsurie is a deuil that all the disciples of Christ in England cannot cast out,
Usury is a Devil that all the Disciples of christ in England cannot cast out,
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for it is a kinde that wil not be cast out but by fasting and prayer.
for it is a kind that will not be cast out but by fasting and prayer.
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We read that there was a man possessed with a deuill called legion he kept amōgst the graues, We read that there was a man possessed with a Devil called legion he kept amongst the graves,
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and no man could passe quietlie by him.
and no man could pass quietly by him.
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I thinke vsurers also are possessed with the same deuil, for no man can passe without his markes.
I think usurers also Are possessed with the same Devil, for no man can pass without his marks.
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The father crieth, Oh my sonne is vndone by the •surer: the sōne crieth, oh, the vsurer hath eaten vp my father:
The father cries, O my son is undone by the •surer: the son cries, o, the usurer hath eaten up my father:
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and euery one that cōmeth that vvay vvher this same deuil keepeth, cryeth, God keep me from the vsurers hands.
and every one that comes that Way where this same Devil Keepeth, Cries, God keep me from the usurers hands.
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No statutes, nor lavves, can tame vsury, for he hath so many turnings, & turnagaines, that a man cannot tel vvher to finde him.
No statutes, nor laws, can tame Usury, for he hath so many turnings, & turnagaines, that a man cannot tell where to find him.
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He is in money, in vvares, in buying and selling ▪ for readie money, for time, in borowing & lending, by himselfe and by his brokers, the deuils hun•smen.
He is in money, in wares, in buying and selling ▪ for ready money, for time, in borrowing & lending, by himself and by his brokers, the Devils hun•smen.
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And this is certain, vsurie is growen so strong, that it hath sinewes and bones like a man,
And this is certain, Usury is grown so strong, that it hath sinews and bones like a man,
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& walketh vp and dovvn the streetes like a seruingman, like a gentleman, like a marchantman, I hope no man may iustly say like an Alderman, god forbid.
& walks up and down the streets like a Serving man, like a gentleman, like a marchantman, I hope no man may justly say like an Alderman, god forbid.
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But this I am sure of, it walketh so stoutly, that it taketh the vva• of all honestic & religiō.
But this I am sure of, it walks so stoutly, that it Takes the vva• of all honestic & Religion.
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These turners are like the deuill, that vvhen he vvas out of the man, vvoulde needes be in the svvine:
These turners Are like the Devil, that when he was out of the man, would needs be in the Swine:
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but vvhersoeuer they be, they wil be doing of smal good. But these turners vvil neuer turne into heauen except they turn again.
but wheresoever they be, they will be doing of small good. But these turners will never turn into heaven except they turn again.
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My brethren, in many things vve sinne all, and therfore let vs at all times turne againe vvith mourning and vveeping, and renting our hearts, and let vs take heed that vve condēne not al that are not yet turned againe, no• turne so fast as others doe,
My brothers, in many things we sin all, and Therefore let us At all times turn again with mourning and weeping, and renting our hearts, and let us take heed that we condemn not all that Are not yet turned again, no• turn so fast as Others do,
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for if they belong vnto God, they shall be at the last turned againe, and far goeth he that neuer turneth againe.
for if they belong unto God, they shall be At the last turned again, and Far Goes he that never turns again.
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In euery turning againe there is ter•••• a 〈 ◊ 〉, & terminus ad quem, that is, the thing from vvhich,
In every turning again there is ter•••• a 〈 ◊ 〉, & terminus ad Whom, that is, the thing from which,
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& the thing vnto vvhich vve must turne. Paul shevveth vs that vve must turne from idols to the liuing God.
& the thing unto which we must turn. Paul Showeth us that we must turn from Idols to the living God.
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And Ieremie in the first words of the text sheweth that we must turne from disobedience to true obedience, for the reprouing of the one is the approuing of the other,
And Ieremie in the First words of the text shows that we must turn from disobedience to true Obedience, for the reproving of the one is the approving of the other,
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and the forbidding of the one is the commaunding of the other.
and the forbidding of the one is the commanding of the other.
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And no maruel, for disobedience is as the sinne of vvitchcraft, but obedience is better then sacrifice.
And no marvel, for disobedience is as the sin of witchcraft, but Obedience is better then sacrifice.
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And to say the trueth, they are truly turned vnto God, that are truely obedient to the vvord of God:
And to say the truth, they Are truly turned unto God, that Are truly obedient to the word of God:
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and they are indeed disobedient persons, vvhich disobey the word of God.
and they Are indeed disobedient Persons, which disobey the word of God.
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And therfore let vs make what shew of holines we can, if we obey not the word in all that concerne vs, we are vnholy.
And Therefore let us make what show of holiness we can, if we obey not the word in all that concern us, we Are unholy.
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Let vs pretend what lets we list, if we obey not the worde we are no true cōuerts.
Let us pretend what lets we list, if we obey not the word we Are no true converts.
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The word of God forbids vs to follow the fashions of the world, it forbids men to weare long haire, and wo men to lay out their haire, and both men and womē to disguise themselues with strange attire, now if wee shall practise the contrarie, we turne from God & not vnto God.
The word of God forbids us to follow the fashions of the world, it forbids men to wear long hair, and woe men to lay out their hair, and both men and women to disguise themselves with strange attire, now if we shall practise the contrary, we turn from God & not unto God.
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The Lorde in his worde forbiddeth all lying, and false dealing, to deceiue, and all deceit to liue,
The Lord in his word forbiddeth all lying, and false dealing, to deceive, and all deceit to live,
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if any mā in his shop, or elswhere shall vse both, they may wel heare the word,
if any man in his shop, or elsewhere shall use both, they may well hear the word,
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but God wil know them from obedient children.
but God will know them from obedient children.
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And so we are to examine our selues for euerything, for the wickedest man that liueth may heare the word gladly, reuerence the preacher,
And so we Are to examine our selves for everything, for the wickedest man that lives may hear the word gladly, Reverence the preacher,
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and in many things obey the word. So did Herod, but hee would still haue his brothers wife:
and in many things obey the word. So did Herod, but he would still have his Brother's wife:
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& so, many wil loue one sin or other as their darling.
& so, many will love one since or other as their darling.
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And truely, the deuil wil draw a man to hel with one bayt, as well as with a thousand.
And truly, the Devil will draw a man to hell with one bait, as well as with a thousand.
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Gods children therfore must striue against all sinne, and in euery thing obey the vvord of God both vvillingly and gladly,
God's children Therefore must strive against all sin, and in every thing obey the word of God both willingly and gladly,
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or els as God allowed the good things, & euer had somewhat to say for the euil he found in the seuen churches of Asia, so vvil God reckō with vs for all our sinnes, both of omission & commission,
or Else as God allowed the good things, & ever had somewhat to say for the evil he found in the seuen Churches of Asia, so will God reckon with us for all our Sins, both of omission & commission,
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although he find some, yea many good things amongst vs. Many vnder pretence of obedience to princes, would geue entertainment to any religion, forgetting that God must be obeyed before man,
although he find Some, yea many good things among us Many under pretence of Obedience to Princes, would give entertainment to any Religion, forgetting that God must be obeyed before man,
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but these men are disobedient to all, especially to the king of al kings, but truely obedient to none ▪ Many againe at this day amongst vs cry nothing but obedience, obedience,
but these men Are disobedient to all, especially to the King of all Kings, but truly obedient to none ▪ Many again At this day among us cry nothing but Obedience, Obedience,
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as though they vvere compounded of obedience:
as though they were compounded of Obedience:
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but soft, all is not golde that shineth, & flattering Iudas is not the faithfullest disciple.
but soft, all is not gold that shines, & flattering Iudas is not the Faithfullest disciple.
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But how shall vve know them? Ex vnguibus leonem: ex fructibus ar borem. The lion by his clawes, and the tree by his fruite.
But how shall we know them? Ex vnguibus leonem: ex fructibus Are borem. The Lion by his claws, and the tree by his fruit.
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The Lord saith, Come often to my table: the lavv saith, thrise a yeare at the least.
The Lord Says, Come often to my table: the law Says, thrice a year At the least.
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We allow both, vve obey both:
We allow both, we obey both:
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some wil obey neither of both yet they crie obedience, and cal vs disobedient, but vvhen wil these disobediēt persons turne againe? The Lorde saith, Let prayers and supplications be made for kings, and princes, and for al men:
Some will obey neither of both yet they cry Obedience, and call us disobedient, but when will these disobedient Persons turn again? The Lord Says, Let Prayers and supplications be made for Kings, and Princes, and for all men:
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we haue a morning exercise, vvhere vve are faithfully taught our duetie, both to God and her Maiestie, vvhere prayers be made for the Queene, realme,
we have a morning exercise, where we Are faithfully taught our duty, both to God and her Majesty, where Prayers be made for the Queen, realm,
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and all other christian princes, for magistrates and ministers, and the commonaltie, for our souldiers abroad,
and all other christian Princes, for Magistrates and Ministers, and the commonalty, for our Soldiers abroad,
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for our neighbors at home, for the prosperous succes of her Maiesties affaires, and for the good 〈 ◊ 〉 cesse of the gospel,
for our neighbours At home, for the prosperous success of her Majesties affairs, and for the good 〈 ◊ 〉 cease of the gospel,
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for the distressed, for the released, for the sick, for the vvhole, and for all men.
for the distressed, for the released, for the sick, for the Whole, and for all men.
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And though this exe•cise be commaunded by the vvord, confirmed by the law, countenanced by the vvise & godly magistrates, vpholden by learned and godly preachers, 〈 ◊ 〉 of loyall and duetiful subiects, •eutified vvith a godly consent,
And though this exe•cise be commanded by the word, confirmed by the law, countenanced by the wise & godly Magistrates, upholden by learned and godly Preachers, 〈 ◊ 〉 of loyal and dutiful Subjects, •eutified with a godly consent,
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and svveete harmonie of them all, and approoued by a dayly blessing vpon their laboures by God himselfe:
and sweet harmony of them all, and approved by a daily blessing upon their labours by God himself:
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yet as soone shall vve get a hare vvith a taber, as perswade some of them to come to this heauenly and religious exercise.
yet as soon shall we get a hare with a taber, as persuade Some of them to come to this heavenly and religious exercise.
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And why so? It is in the morning by c•ndlelight, and that is not conuenient, say some of them, and those vvise men too.
And why so? It is in the morning by c•ndlelight, and that is not convenient, say Some of them, and those wise men too.
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As vvise as they are, they can be at playes by candlelight, & heare them vntil midnight,
As wise as they Are, they can be At plays by candlelight, & hear them until midnight,
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and that vvithout any inconuenience too, and sweare by their trothe they finde more edefying in one play,
and that without any inconvenience too, and swear by their troth they find more edifying in one play,
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then in tvventy sermons, & yet neuer come at fermō:
then in tvventy Sermons, & yet never come At fermon:
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and as wise as they be, I could neuer heare thē yet say that it was inconuenient any manner of way to goe in Queene Maries daies at one of the clocke in the morning to heare a masse,
and as wise as they be, I could never hear them yet say that it was inconvenient any manner of Way to go in Queen Mary's days At one of the clock in the morning to hear a mass,
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but if the prince should commād it again, by their trothe they see no reason vvhy it should not be done againe,
but if the Prince should command it again, by their troth they see no reason why it should not be done again,
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but as for this christian exercise, it is inconuenient in the morning:
but as for this christian exercise, it is inconvenient in the morning:
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& if I could heare that they went to any other exercises on the day time, I vvould thinke they spake as they meant:
& if I could hear that they went to any other exercises on the day time, I would think they spoke as they meant:
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but as they vvil neuer come at it themselues, so they see no reason why they may not discourage others,
but as they will never come At it themselves, so they see no reason why they may not discourage Others,
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and vpbraide them by their going vnto it, after a most sco•nfull māner, calling them Saint Andrewes birds, holy men,
and upbraid them by their going unto it, After a most sco•nfull manner, calling them Saint Andrews Birds, holy men,
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& men that are inspired with the holy Ghost.
& men that Are inspired with the holy Ghost.
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Nay, to be a frequenter of that exercise, is a note of a Brovvnist, a Puritane and a disobedient person.
Nay, to be a frequenter of that exercise, is a note of a Brownist, a Puritan and a disobedient person.
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And yet I denie not but that there may goe thether as great hypocrites as thēselues which so much disgrace the exercise:
And yet I deny not but that there may go thither as great Hypocrites as themselves which so much disgrace the exercise:
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yet these men will crie, obedience, and call vs disobedient, but vvhen will these disobedient persons turne againe? The Lord saith Remember thou keep• holy the Sabboth day, the lavv confirmeth the same, vve say Amen to both:
yet these men will cry, Obedience, and call us disobedient, but when will these disobedient Persons turn again? The Lord Says remember thou keep• holy the Sabbath day, the law confirmeth the same, we say Amen to both:
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some of these mē can dice, carde, bowl, shoot, tipple, svveare, riot, and more, then this on the sabboth day,
Some of these men can dice, card, bowl, shoot, tipple, swear, riot, and more, then this on the Sabbath day,
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yet they crie, obedience, and call vs disobedient:
yet they cry, Obedience, and call us disobedient:
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but vvhen wil these disobedient perso•s turne againe? The Lord saith, pray in all 〈 ◊ 〉 of prayers, that is, in set prayers, in cōceiued prayers, in long, in short, as occasion serueth:
but when will these disobedient perso•s turn again? The Lord Says, pray in all 〈 ◊ 〉 of Prayers, that is, in Set Prayers, in conceived Prayers, in long, in short, as occasion serveth:
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the law of the land alloweth the same, vvee allow both, vvee obey both some will allovv only read and set praiers,
the law of the land alloweth the same, we allow both, we obey both Some will allow only read and Set Prayers,
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but vvill seldome come at any, yet they cr•e obedience, and call vs disobedient, but vvhen will these disobedient persons turne againe? The lavv saith,
but will seldom come At any, yet they cr•e Obedience, and call us disobedient, but when will these disobedient Persons turn again? The law Says,
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if time permitte not, sometimes omit reading for preaching, some say alvvays omitte preaching for reading, vvee craue the benefit of the lavv, they deny it,
if time permit not, sometime omit reading for preaching, Some say always omit preaching for reading, we crave the benefit of the law, they deny it,
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and yet crie obedience, and call vs disobedient, but vvhen wil these disobediēt persons turne againe? The Lord saith, root out all remnants of idolatrie, the lavve of the land commaundeth the same,
and yet cry Obedience, and call us disobedient, but when will these disobedient Persons turn again? The Lord Says, root out all remnants of idolatry, the law of the land commandeth the same,
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yet vvhen we speake against idolatrous and blasphemous pictures in churchvvindovves and elsvvhere, and other superstitious reliques of poperie, these men vvhich haue their mouthes ful of obedience, call vs disobedient:
yet when we speak against idolatrous and blasphemous pictures in churchvvindovves and elsewhere, and other superstitious Relics of popery, these men which have their mouths full of Obedience, call us disobedient:
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but vvhen will these disobedient persons turne againe? The lavve saith, if any offend the lavve, complaine to the rulers, & let them redresse faults:
but when will these disobedient Persons turn again? The law Says, if any offend the law, complain to the Rulers, & let them redress Faults:
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this vvee craue, they vvill none of this, for almost euery priuat mā vpon euery priuate quarrel wil accuse vs, iudge vs,
this we crave, they will none of this, for almost every private man upon every private quarrel will accuse us, judge us,
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and punish vs, yet they crie obedience, and call vs disobedient, Oh, vvhen wil these rebellious & obstinate disobeyers both of God and man, be ashamed,
and Punish us, yet they cry Obedience, and call us disobedient, O, when will these rebellious & obstinate disobeyers both of God and man, be ashamed,
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and tu•ne again by true repentance? These mē are like Carus Gracchus that tooke vpon him the defence of the treasurie, vvhereof he vvas the spoyler:
and tu•ne again by true Repentance? These men Are like Carus Gracchus that took upon him the defence of the treasury, whereof he was the spoiler:
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so they crie obedience to the law, vvhē no man doe more disobey it then they doe.
so they cry Obedience to the law, when no man do more disobey it then they do.
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Or they are like theeues, vvho hauing done a robberie, can makehue and crie after the true man.
Or they Are like thieves, who having done a robbery, can makehue and cry After the true man.
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Some can holde one vvith a tale while they picke his purse, but these are cunning theeues.
some can hold one with a tale while they pick his purse, but these Are cunning thieves.
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vvhich can holde all the vvorlde with a •ale of obedience and conformity while they in the meane time deceiue both prince, church,
which can hold all the world with a •ale of Obedience and conformity while they in the mean time deceive both Prince, Church,
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and commonvvealth of their dueties, and themselues of Gods kingdome, if in time they take not a nevv course.
and commonwealth of their duties, and themselves of God's Kingdom, if in time they take not a new course.
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These holowharted Ambodexters haue learned to serue the time, but to serue their owne turne, looking vvhen time wil turne, that they might turne vvith time:
These holowharted Ambodexters have learned to serve the time, but to serve their own turn, looking when time will turn, that they might turn with time:
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but if carefull circumspection be had, vvhich the necessitie of these times requireth, and the sub•ilties of these enemies doe craue, it vvil be no hard matter to discerne the vvoodues,
but if careful circumspection be had, which the necessity of these times requires, and the sub•ilties of these enemies do crave, it will be no hard matter to discern the vvoodues,
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though they vvander in sheepes cloathing, by the noyse of their howling, and o descrie the asse (though hee •et in the ions skinne) by the length of his eares, •xcept they become truely obedient to God and man and so by true & timelie epentance they turne again ▪ which God graunt.
though they wander in Sheep clothing, by the noise of their howling, and oh descry the Ass (though he •et in the ions skin) by the length of his ears, •xcept they become truly obedient to God and man and so by true & timely epentance they turn again ▪ which God grant.
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But here ariseth a questiō, that is this, Whether a man in turning to God, must forsake the companie of the vvicked, or no.
But Here arises a question, that is this, Whither a man in turning to God, must forsake the company of the wicked, or no.
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If yea (as they must indeede) vvhy did the Iewes cōtinue stil• amongst the Assyrians, which were idolaters? & vvhy wēttey not to Sion, the place for Gods vvorship? Or if they coulde not because they vvere in captiuitie, to vvhat purpose serued this exhortation? The aunswere is not hard.
If yea (as they must indeed) why did the Iewes continue stil• among the Assyrians, which were Idolaters? & why wenttey not to Sion, the place for God's worship? Or if they could not Because they were in captivity, to what purpose served this exhortation? The answer is not hard.
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There is a turning in outvvarde action, and affection.
There is a turning in outward actium, and affection.
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In outvvard action, when a man doeth that vvhich he ought to doe, and may lavvfully and conuementlie doe 〈 ◊ 〉.
In outward actium, when a man doth that which he ought to do, and may lawfully and conuementlie do 〈 ◊ 〉.
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In affection, vvhen a man would doe that which he ought to doe, but cannot, being letted outwardly by imprisonment, sicknes, banishment, law, or such like:
In affection, when a man would do that which he ought to do, but cannot, being letted outwardly by imprisonment, sickness, banishment, law, or such like:
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or inwardly by some natural infirmitie.
or inwardly by Some natural infirmity.
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Ex•ples wee haue of both in the scripture They turnd in outward actiō who with Dauid fetched home the a•ke:
Ex•ples we have of both in the scripture They turned in outward actium who with David fetched home the a•ke:
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so did the Niniuite which sasted & prayed at the Kings cōmandement: so did also the Iewes and Grecians which burned their bookes. so did the Nineveh which sasted & prayed At the Kings Commandment: so did also the Iewes and Greeks which burned their books.
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In affectiō turned the Iewes in Babylon, vvhich mourned and vve Pt at the remembrance of Sion. In affection turned the Iewes in Babylon, which mourned and we Pt At the remembrance of Sion.
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In affection turned Dauid in banishment, vvhen hee desired to goe to Gods house vvith the people but could not. In affection turned David in banishment, when he desired to go to God's house with the people but could not.
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In affection also turned those men which mou•ned for al the abhominations that vvere done in the midst of Ierusalem:
In affection also turned those men which mou•ned for all the abominations that were done in the midst of Ierusalem:
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and in affection also the Apostle turned when he desired to doe all that hee ought to doe, and in affection also the Apostle turned when he desired to do all that he ought to do,
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but could not being led captiue into the law of sinne.
but could not being led captive into the law of sin.
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So we in many things may turn both in outward action and affection, as from idolatrie to the gospel, from ignorance to knowledge, & in many thinges moe. So we in many things may turn both in outward actium and affection, as from idolatry to the gospel, from ignorance to knowledge, & in many things more.
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Some thinges are yet vvanting which the church should haue (if shee had her right) as namely a learned ministerie throughout the land,
some things Are yet wanting which the Church should have (if she had her right) as namely a learned Ministry throughout the land,
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and that holy and auncient discipline vvhich was in the primitiue church:
and that holy and ancient discipline which was in the primitive Church:
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but as yet we cannot haue them, and therefore seeing in outward action wee cannot haue them, we haue them in affection:
but as yet we cannot have them, and Therefore seeing in outward actium we cannot have them, we have them in affection:
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that is, wee pray for them, wee would gladly haue them if we might lawfully come by thē, and this vvee may doe by the lawe:
that is, we pray for them, we would gladly have them if we might lawfully come by them, and this we may do by the law:
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for the booke of common prayer saith so in plain words, There was a godly discipl•ne in the primitiue church, which is to be wished,
for the book of Common prayer Says so in plain words, There was a godly discipl•ne in the primitive Church, which is to be wished,
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and much to be wished that it might be restored again. And here witnes with me I pray you that I speake not against the state,and much to be wished that it might be restored again. And Here witness with me I pray you that I speak not against the state,
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because I speake according to the Queenes booke, which is established by the vvhole state,
Because I speak according to the Queens book, which is established by the Whole state,
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and therefore also vvhen occasion serueth it must bee taught, and yet vvith great wisdome & discretion:
and Therefore also when occasion serveth it must be taught, and yet with great Wisdom & discretion:
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for shall it be prayed for, and shal vvee not preach for it also that it may be much vvished for? Yes beloued,
for shall it be prayed for, and shall we not preach for it also that it may be much wished for? Yes Beloved,
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for Ignotinulla cupi•c. There is no desire of that vvhich is not knovven.
for Ignotinulla cupi•c. There is no desire of that which is not known.
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And in affecting that vvhich is vvanting, vvee must bevvare that impatient rashnesse dravve not our affections beyonde the •onds of char•tie and modestie,
And in affecting that which is wanting, we must beware that impatient rashness draw not our affections beyond the •onds of char•tie and modesty,
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least we forget to be thankful for that vvee haue alreadie:
lest we forget to be thankful for that we have already:
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and so for our impatiencie on the one side, and our ingratitude on the other side, vve be revvarded in the ende vvith the losse of all.
and so for our impatiency on the one side, and our ingratitude on the other side, we be rewarded in the end with the loss of all.
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If thus innocently, yet vvisely we hold a golden mean, vve shal geue no occasion iustly to feare the sheading of bloud,
If thus innocently, yet wisely we hold a golden mean, we shall give no occasion justly to Fear the shedding of blood,
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except by some butcherly Machiuel, vvho belike hauing lost his penknife, knew not how to make his pen but vvith a hatchet.
except by Some butcherly Machiavellian, who belike having lost his penknife, knew not how to make his pen but with a hatchet.
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You knowe my meaning, and so much for turning a gaine. Novv followeth the reason of the exhortatiō, in these vvords: for I am your Lord.
You know my meaning, and so much for turning a gain. Now follows the reason of the exhortation, in these words: for I am your Lord.
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The word Lord in the original sig nifieth to commaunde as a Lord, or to rule as a husbande:
The word Lord in the original sig nifieth to command as a Lord, or to Rule as a husband:
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either is sufficient, so the sense be taken:
either is sufficient, so the sense be taken:
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as if he should say, it is good reason thou shouldest turn again for thou hast entered a couenant vvith me,
as if he should say, it is good reason thou Shouldst turn again for thou hast entered a Covenant with me,
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and married thy selfe vnto me, and therfore I haue power ouer you, and interest in you.
and married thy self unto me, and Therefore I have power over you, and Interest in you.
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This being the sense, the doctrine shalbee this.
This being the sense, the Doctrine shalbe this.
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First, that it is neuer in vaine to turne to the Lord, for such is his loue to those whose names are once written in his book of electiō, that finally he vvil not forsake thē,
First, that it is never in vain to turn to the Lord, for such is his love to those whose names Are once written in his book of election, that finally he will not forsake them,
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but most mercifully embrace them vvhensoeuer they shal faithfully turn vnto him.
but most mercifully embrace them whensoever they shall faithfully turn unto him.
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Neither doeth he snew vsfauour in this sort, or in any sort because we by our turning againe haue deserued it,
Neither doth he snowed vsfauour in this sort, or in any sort Because we by our turning again have deserved it,
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as the papistes say, but because of his free and vndeserused loue he hath made vs this promise.
as the Papists say, but Because of his free and vndeserused love he hath made us this promise.
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And if any shal thinke that of himself h• hath wil and power to turne to God by true repentance, hee is deceiued,
And if any shall think that of himself h• hath will and power to turn to God by true Repentance, he is deceived,
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for by nature vve run from him vvith Adam. but God sought vs vp.
for by nature we run from him with Adam. but God sought us up.
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By nature our thoughts are euil continually, our words are vaine, our workes filthy, but God must create in vs nevv heartes,
By nature our thoughts Are evil continually, our words Are vain, our works filthy, but God must create in us new hearts,
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& make our words gracious & our works acceptable, and that by Iesus Christ, for of our selues we cānot so much as think a good thought, And as God •nely by his good spirit preuenteth vs, and vvorketh in vs both the vvil & the deed, so by the same spirite hee dravveth vs to himselfe,
& make our words gracious & our works acceptable, and that by Iesus christ, for of our selves we cannot so much as think a good Thought, And as God •nely by his good Spirit preventeth us, and worketh in us both the will & the deed, so by the same Spirit he draweth us to himself,
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or els vvee neuer come vnto him:
or Else we never come unto him:
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and by no other spirite, but by the same also he finisheth & perfecteth that good vvorke which he hath begun in vs, and that in Iesus Christ.
and by no other Spirit, but by the same also he finisheth & perfecteth that good work which he hath begun in us, and that in Iesus christ.
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And as our repentance is of God only, so is our •aith also• for S. Paul saith, To you it is geuen both to beleeue and••ffer.
And as our Repentance is of God only, so is our •aith also• for S. Paul Says, To you it is given both to believe and••ffer.
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And S. Iohn saith, It is the worke of God to beleue in Iesus Christ. And S. John Says, It is the work of God to believe in Iesus christ.
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And vvhat haue vve that vve that we haue not receiued? And if we haue receiued all the good we haue from God onely, And what have we that we that we have not received? And if we have received all the good we have from God only,
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and not of our selues, and that of his free grace and mercie, vvithout any consideration of our parts,
and not of our selves, and that of his free grace and mercy, without any consideration of our parts,
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vvhy should we not attribute al vnto him againe? and vvhy should any part of our conuersion or sal•ation be ascribed to our owne works,
why should we not attribute all unto him again? and why should any part of our conversion or sal•ation be ascribed to our own works,
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or the vvorks of any saint, or creature, in heauen or earth, and not vvholy to the merites of Christ Iesus in his death and passion? I see no reason at a••for shal the disobedience of one mā, Adam, destroy all the world,
or the works of any saint, or creature, in heaven or earth, and not wholly to the merits of christ Iesus in his death and passion? I see no reason At a••for shall the disobedience of one man, Adam, destroy all the world,
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and shall not the obedience of one mā, Christ Iesus, saue al that doe beleeue? shal the works of men, of saints, of martyrs, of Marie, (all sinfull) be sufficient, vvhich were imperfect,
and shall not the Obedience of one man, christ Iesus, save all that do believe? shall the works of men, of Saints, of Martyrs, of Marry, (all sinful) be sufficient, which were imperfect,
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& not the vvorkes of Christ Iesus, vvhich are most perfect, and perfection it selfe? Is he the seed of the vvoman that brake the serpents head, and could he not doe it vvithout vs? Is he the brasen serpent that healeth all that looke vpon him with the eye of a liuely faith,
& not the works of christ Iesus, which Are most perfect, and perfection it self? Is he the seed of the woman that brake the Serpents head, and could he not doe it without us? Is he the brazen serpent that heals all that look upon him with the eye of a lively faith,
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and must vve now licke our selues vvhole? But (say they) there is righteousnes inherent in vs,
and must we now lick our selves Whole? But (say they) there is righteousness inherent in us,
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as the accident in the subiect.
as the accident in the Subject.
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To vvhich wee ansvvere, first, though this be true in philophie, yet is it false in diuinitie,
To which we answer, First, though this be true in philophie, yet is it false in divinity,
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and therefore Paul saith, Take heede that no man spoyle you through ph•losophie.
and Therefore Paul Says, Take heed that no man spoil you through ph•losophie.
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Secondly, there is righteousnes in vs, as sinne vvas in Christ, but Christ had no sinne really of his ovvne, Secondly, there is righteousness in us, as sin was in christ, but christ had no sin really of his own,
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but of ours by imputation, neither haue vve any righteousnes of our ovvn really, but of Christes by imputatiō.
but of ours by imputation, neither have we any righteousness of our own really, but of Christ's by imputation.
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Thirdly, God by his good spirit beginneth tighteousnes in vs euen in this life, but it is imperfect,
Thirdly, God by his good Spirit begins tighteousnes in us even in this life, but it is imperfect,
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and polluted so soon as it commeth into the stinking vessels of our corrupted nature, but it shal bee perfect in the vvorld to come, by Iesus Christ onely.
and polluted so soon as it comes into the stinking vessels of our corrupted nature, but it shall be perfect in the world to come, by Iesus christ only.
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But yet say the Papists, as our euil works are auailable to condemnation, so our good workes are to saluation:
But yet say the Papists, as our evil works Are available to condemnation, so our good works Are to salvation:
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for (say they) Contrariorum contraria est ratio. The comparison is vnlike, and holdeth not:
for (say they) Contrary contraria est ratio. The comparison is unlike, and holds not:
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for first, our sinnes are of our selues, our righteousnes is of God: secondly, our sinnes are perfectly euil, our good is imperfect:
for First, our Sins Are of our selves, our righteousness is of God: secondly, our Sins Are perfectly evil, our good is imperfect:
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thirdly, he that is guiltie of one commaundement is guiltie of all, and deserueth damnation:
Thirdly, he that is guilty of one Commandment is guilty of all, and deserves damnation:
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shal vve therefore conclude, that hee vvhich keepeth one, deserueth saluation? most absurde to graunt.
shall we Therefore conclude, that he which Keepeth one, deserves salvation? most absurd to grant.
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No, no beloued, both our conuersion and saluation be the free worke and gift of God.
No, no Beloved, both our conversion and salvation be the free work and gift of God.
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Heauen is our inheritance, ergo no purchase by vs. It hath pleased our father to geue vs the kingdome, ergo vve get it not by our selues.
Heaven is our inheritance, ergo no purchase by us It hath pleased our father to give us the Kingdom, ergo we get it not by our selves.
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Saint Iohn saith, Christ is the dore by vvhich wee must enter. S. Peter saith, There is no other name vnder heauen whereby we can be saued,
Saint John Says, christ is the door by which we must enter. S. Peter Says, There is no other name under heaven whereby we can be saved,
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but onely the name of Iesus Christ. And therefore to ioyne Christ with vs, and his perfecte righteousnes with our broken workes,
but only the name of Iesus christ. And Therefore to join christ with us, and his perfect righteousness with our broken works,
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euen vnholines it selfe, were but to put new cloth into an old garment, and so to make the rent worse, to put nevve wine into old bottels,
even unholiness it self, were but to put new cloth into an old garment, and so to make the rend Worse, to put new wine into old bottles,
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and to lose all, to build halfe vpon Christ, and part vpon our selues, were to set part of our house vpon the foundation,
and to loose all, to built half upon christ, and part upon our selves, were to Set part of our house upon the Foundation,
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& part beside the foundatiō, and so to bring al vnder foot.
& part beside the Foundation, and so to bring all under foot.
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And therefore if we wil be wise builders, let vs not doe so vnwisely, but let vs ascribe all wholly and onely to our good God, who hath so loued vs in Christ Iesus, that albeit we haue bene disobediēt• vnto his maiestie,
And Therefore if we will be wise Builders, let us not do so unwisely, but let us ascribe all wholly and only to our good God, who hath so loved us in christ Iesus, that albeit we have be disobedient• unto his majesty,
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yet if wee will come when he calleth, and vse the ordinarie meanes when he oftereth them,
yet if we will come when he calls, and use the ordinary means when he oftereth them,
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& turne againe, he wil be stil our Lord, and that for his promise •ake in Christ Iesus our• Lord,
& turn again, he will be still our Lord, and that for his promise •ake in christ Iesus our• Lord,
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and yet al of his fauour vndeser•ed, and loue vnspeakable, wherewithall he loued vs before the foundation of the world was layd.
and yet all of his favour vndeser•ed, and love unspeakable, wherewithal he loved us before the Foundation of the world was laid.
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This doctrine is necessary for 2. sorts of mē.
This Doctrine is necessary for 2. sorts of men.
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First, for those that are too much oppressed with the burthen of their sin, euen to despaire:
First, for those that Are too much oppressed with the burden of their since, even to despair:
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these men are to know that Christ spake to them, when he said, Come vnto me all you that are heauie lo• den, and I will ease you.
these men Are to know that christ spoke to them, when he said, Come unto me all you that Are heavy lo• den, and I will ease you.
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And the prophet here speaketh vnto them whē he saith, O'ye disobedient children turne again, for I am your Lord Let them onely beleue, and pray Lord help my vnbeliefe. And the Prophet Here speaks unto them when he Says, O'ye disobedient children turn again, for I am your Lord Let them only believe, and pray Lord help my unbelief.
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And let not this be the questiō, whether God wil be their good Lorde or no,
And let not this be the question, whither God will be their good Lord or no,
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or whether they shalbe saued or no, but whether they be surely perswaded of Gods loue toward thē in Christ,
or whither they shall saved or no, but whither they be surely persuaded of God's love towards them in christ,
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or no, which if they haue, then if they turne againe God wil stil be their Lord.
or no, which if they have, then if they turn again God will still be their Lord.
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The seconde sorte are such as are not at all touched with their sinnes, but drenched in the sea of •innes, and feele not the waues:
The seconde sort Are such as Are not At all touched with their Sins, but drenched in the sea of •innes, and feel not the waves:
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591
in the midst of the fire, yet feele not the flame ▪ Gods iudgementes are present, hel gates are gaping, death redy to strike them, yet they not abashed.
in the midst of the fire, yet feel not the flame ▪ God's Judgments Are present, hell gates Are gaping, death ready to strike them, yet they not abashed.
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No threatning, no promise, no example, nothing wil make them forgoe their sinnes, that God may forgeue them:
No threatening, no promise, no Exampl, nothing will make them forgo their Sins, that God may forgive them:
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God make vs feele our sinnes, that wee may turne againe, for this cōfort belongeth to none but to those that in obedience turne to God by Iesus Christ our Lorde.
God make us feel our Sins, that we may turn again, for this Comfort belongeth to none but to those that in Obedience turn to God by Iesus christ our Lord.
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The second thing that from hence we learne is this, that the cōsideration of Gods loue towards vs should moue vs to serue him in true obedience. The second thing that from hence we Learn is this, that the consideration of God's love towards us should move us to serve him in true Obedience.
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This argument did Moses vse to the Israelites.
This argument did Moses use to the Israelites.
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The Lord (saith he) vvill curse thy enemyes, and them that hate the and persecute thee:
The Lord (Says he) will curse thy enemies, and them that hate thee and persecute thee:
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returne therfore, and obey the voice of the Lorde, and doe all his commandementes. The same argument did Ioshua vse.
return Therefore, and obey the voice of the Lord, and do all his Commandments. The same argument did Ioshua use.
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The Lorde (saith he) hath giuen you a land wherin you did not labor, cities vvhich yee builded not,
The Lord (Says he) hath given you a land wherein you did not labour, cities which ye built not,
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and vineyardes vvhich you planted not. Novv therfore feare the Lorde your God, & serue him in vprightnes and truth.
and vineyards which you planted not. Now Therefore Fear the Lord your God, & serve him in uprightness and truth.
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The same argument doeth Dauid vse, My soul (saith he) the Lord hath forgeuen thy sinnes, healed thy infirmitie,
The same argument doth David use, My soul (Says he) the Lord hath forgiven thy Sins, healed thy infirmity,
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and satisfied thy mouth vvith good things, therefore my soule praise thou the Lord, and all that is vvithin me praise his holy name.
and satisfied thy Mouth with good things, Therefore my soul praise thou the Lord, and all that is within me praise his holy name.
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The same reason doeth Ieremie vse here, (or rather the Lord) Turne again & be obedient,
The same reason doth Ieremie use Here, (or rather the Lord) Turn again & be obedient,
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& vvhy? for I am your Lorde. The same reason ought also to moue euerie one of vs to feare the Lord,
& why? for I am your Lord. The same reason ought also to move every one of us to Fear the Lord,
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for with him is mercie that he may be feared. Applie vve this to our selues.
for with him is mercy that he may be feared. Apply we this to our selves.
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No nation hath been longer vrged with this argument then this our English nation:
No Nation hath been longer urged with this argument then this our English Nation:
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but hath it perswaded Englande to obey God? God indeed hath made vs his vineyard,
but hath it persuaded England to obey God? God indeed hath made us his vineyard,
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and done for vs vvhat he possibly could deuise, by planting, dressing, hedging ▪ vvatering, and defending vs:
and done for us what he possibly could devise, by planting, dressing, hedging ▪ watering, and defending us:
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Yet lo, nothing but sower grapes.
Yet lo, nothing but sour grapes.
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Nay my beloued, haue vve not degenerated from our duety more then any nation? I would to God vve had not.
Nay my Beloved, have we not degenerated from our duty more then any Nation? I would to God we had not.
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For thus standes the case vvith vs, the more loue, the les duetie: the more mercie, the lesse pittie:
For thus Stands the case with us, the more love, the less duty: the more mercy, the less pity:
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the more peace, the lesse quiet: the more knowledge, the les practise: come Spaniards, and vve hold together: goe Spaniards, vve fall asunder:
the more peace, the less quiet: the more knowledge, the less practice: come Spanish, and we hold together: go Spanish, we fallen asunder:
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come sicknes, & vve send for the minister: come health, vve hate the preacher: come death, vvee geue a litle to the poore:
come sickness, & we send for the minister: come health, we hate the preacher: come death, we give a little to the poor:
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come life, some take all from the poore.
come life, Some take all from the poor.
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When Dauid of loue sent ambassadours to visite the king of Ammō, they cut away half their beards,
When David of love sent Ambassadors to visit the King of Ammō, they Cut away half their beards,
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and curtold their garmēts by the buttocks:
and curtold their garments by the buttocks:
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but some seeke to cutte their throates which doe them most good, & that euē now.
but Some seek to Cut their throats which do them most good, & that even now.
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Ionathan vsed his fathers loue to Dauids benefit, & by 3. arrowes gaue him vvarning of his fathers displeasure.Ionathan used his Father's love to David benefit, & by 3. arrows gave him warning of his Father's displeasure.
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But vve, euen many of vs, doe abuse our fathers loue, shooting poysoned arrowes at those that are true of hart, causing displeasure vvhere none vvas, and that euen novv: But we, even many of us, do abuse our Father's love, shooting poisoned arrows At those that Are true of heart, causing displeasure where none was, and that even now:
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vvhen God maketh mē most able to doe good, they are least vvilling, and that is euen novv.
when God makes men most able to do good, they Are least willing, and that is even now.
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In time of dearth the richest men hoard vp their corne, hoping stil for a greater price.
In time of dearth the Richest men hoard up their corn, hoping still for a greater price.
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In time of vvarre and common calamitie, vvhen men are infinitely charged, thē is euery man for himselfe, setting the dice vpon men, taking 5. shillings for one, & 20. for •iue.
In time of war and Common calamity, when men Are infinitely charged, them is every man for himself, setting the dice upon men, taking 5. shillings for one, & 20. for •iue.
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But by the vvay, these be no vsurers, but deuils incarnate. One poore man beggeth of another.
But by the Way, these be no usurers, but Devils incarnate. One poor man beggeth of Another.
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Elias goeth to Sarepta, and from thence to the Rauens for comfort. Lazarus goeth to the rich mans gate, the dogs geue him his almes. Elias Goes to Sarepta, and from thence to the Ravens for Comfort. Lazarus Goes to the rich men gate, the Dogs give him his alms.
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Nabals song is, I haue not for Dauid, & that euen now vvhen Naball hath the deuil and al ▪ Now do men eat the calues of the stall, Nabals song is, I have not for David, & that even now when Nabal hath the Devil and all ▪ Now do men eat the calves of the stall,
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and the lambes of the flock, drinke vvine out of goldē cups, annoint themselues with costly ointment, vvallow vpon beds of iuory,
and the Lambs of the flock, drink wine out of golden cups, anoint themselves with costly ointment, wallow upon Beds of ivory,
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and sing to the violl & musical instrument: & euen now is Iosephs afflict•ō quite forgotten.
and sing to the viol & musical Instrument: & even now is Joseph's afflict•on quite forgotten.
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Whē the Lord spareth vs, we smite our fellow seruants, vvhen the Lorde forgeueth vs 1000. talents, vve take our b•ethren by the throat for euery farthing, crying not ōnly pay that thou owest,
When the Lord spares us, we smite our fellow Servants, when the Lord forgiveth us 1000. Talents, we take our b•ethren by the throat for every farthing, crying not only pay that thou owest,
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but thy •oifer also, When God geueth Achab a kingdome let Naboth look to his vineyard,
but thy •oifer also, When God Giveth Ahab a Kingdom let Naboth look to his vineyard,
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& when Achab is sick for Naboths vineyard, and Iezabel religious in proclayming a fast for Achabs sicknes,
& when Ahab is sick for Naboth's vineyard, and Jezebel religious in proclaiming a fast for Ahab's sickness,
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then let Naboth look to his life.
then let Naboth look to his life.
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There is nothing but ioyning house to house, & lande to land, til there be no more room except it, befor a plague.
There is nothing but joining house to house, & land to land, till there be no more room except it, before a plague.
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The Israelites took their earings, & their iewels, & bestowed the vpon a calfe, the papistes (like calues) would bestow al vpon the popes bul,
The Israelites took their earings, & their Jewels, & bestowed thee upon a calf, the Papists (like calves) would bestow all upon the Popes bull,
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& vve (like profane Esau ) are content to g•ue our patrimonie for a messe of belly sorrow,
& we (like profane Esau) Are content to g•ue our patrimony for a mess of belly sorrow,
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as though God did spare vs that vve might spare none, as though he did geue vs our portions to vvast prodigally,
as though God did spare us that we might spare none, as though he did give us our portions to waste prodigally,
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as though he gaue vs our meat to play vvithal, & to throw to the dogs,
as though he gave us our meat to play withal, & to throw to the Dogs,
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nay, as though his mercy and loue shoulde not make vs merciful & louing, & as thogh his long suffering & patience were not to dravv vs to repentance.
nay, as though his mercy and love should not make us merciful & loving, & as though his long suffering & patience were not to draw us to Repentance.
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The last thing that from this reason I obserue, is this: The last thing that from this reason I observe, is this:
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that seeing as the loue of God is so free, so continuall, so vndeserued, and so vnspeakeable, that therefore vvee set more by it then by any loue in the vvorld.
that seeing as the love of God is so free, so continual, so undeserved, and so unspeakable, that Therefore we Set more by it then by any love in the world.
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Great vvas the loue of Damon & Pithias, when one offered to die for another,
Great was the love of Damon & Pithias, when one offered to die for Another,
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but it vvas neither free, perpetuall, nor vndeserued, for Damon lo•ed Pithias, because Pithias loued Damon, & so one friend loued another:
but it was neither free, perpetual, nor undeserved, for Damon lo•ed Pithias, Because Pithias loved Damon, & so one friend loved Another:
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but God loued vs vvhen we vvere his enemies & hated him: their loue ended with their liues, Gods loue is eternall, as himselfe:
but God loved us when we were his enemies & hated him: their love ended with their lives, God's love is Eternal, as himself:
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the loue of princes is great, but princes may be vnconstant, as was Saul, to Dauid. The loue of fathers is great,
the love of Princes is great, but Princes may be unconstant, as was Saul, to David. The love of Father's is great,
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but they may be vnkinde, as they which offered their children in the fire to th• deuil.
but they may be unkind, as they which offered their children in the fire to th• Devil.
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Wiues be vnfaithfull, as Dalila: scoffers, as Michol. Children may proue vnnatural, as Absolom vvas.
Wives be unfaithful, as Delilah: scoffers, as Michal. Children may prove unnatural, as Absalom was.
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Seruants are vntrustie, as Gehez•e. Friends are famed, & fickle, as Ioab and Iudas. But the louing kindnes of the Lord endureth for euer & euer vpon such as think vpon his commaundements to doe them.
Servants Are untrusty, as Gehez•e. Friends Are famed, & fickle, as Ioab and Iudas. But the loving kindness of the Lord Endureth for ever & ever upon such as think upon his Commandments to do them.
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There are many things vvanting in the vvorld which should bring vs out of loue with the loue of the world. There Are many things wanting in the world which should bring us out of love with the love of the world.
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There vvanteth abilitie in the king of Samaria: vvillingnes in the vvicked iudge: there vvanteth knowledge in Isaac, so as Iacob may deceiue him: There wanteth ability in the King of Samaria: willingness in the wicked judge: there wanteth knowledge in Isaac, so as Iacob may deceive him:
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fid elitie in Laba•, so that Iacob is deceiued:
fid elitie in Laba•, so that Iacob is deceived:
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constancie in the Ievves, vvhich vvil cry Hosanna, & Crucifige, & almost all vvith a vvinde, so that Christ is executed:
constancy in the Jewish, which will cry Hosanna, & Crucifige, & almost all with a wind, so that christ is executed:
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there vvanteth in Pharaohs butler thankful remembrāce, so that Ioseph is forgottē: there wanteth in Pharaohs butler thankful remembrance, so that Ioseph is forgotten:
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mercy in Rehoboam, wisdome and discretion in his young counsellers, and a good nature in both is vvāting, mercy in Rehoboam, Wisdom and discretion in his young Counsellers, and a good nature in both is wanting,
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so that Quicquid delirant reges, ple•ctuntur achiu•.
so that Quicquid delirant reges, ple•ctuntur achiu•.
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The whole land smarted for their follie ▪ In al men vvanteth somvvhat, the vvhole vvorlde hath not all, things, no the world hath no interest in vs,
The Whole land smarted for their folly ▪ In all men wanteth somewhat, the Whole world hath not all, things, no the world hath no Interest in us,
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for vvee are chosen out of it by that God vvhich saith here, I am your Lorde. There are not vvanting the contrarie, vvhich should be scorpion vvhippes to driue vs frō the world to the lord:
for we Are chosen out of it by that God which Says Here, I am your Lord. There Are not wanting the contrary, which should be scorpion whips to driven us from the world to the lord:
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as, the malice of Cain, the hatred of Esa•, the villany of Ioab, the vnkindnes of Hanun the trechery of Iudas, the cruelty of Iezabel, the sicknes of Achab, the churlish nes of Nabal, the dissebling of Ananias: the beasts of the vvorld are not benointed onely vvith sower thinges,
as, the malice of Cain, the hatred of Esa•, the villainy of Ioab, the unkindness of Hanun the treachery of Iudas, the cruelty of Jezebel, the sickness of Ahab, the churlish nes of Nabal, the dissebling of Ananias: the beasts of the world Are not benointed only with sour things,
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but the very milke that they yeald is bittemes it selfe: for all is but vanitie & vexation of spirite.
but the very milk that they yeald is bittemes it self: for all is but vanity & vexation of Spirit.
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There is not wanting ignorance, vveakenes, vnvvillingnes, vnfaithfulnes, forgetfulnes in all, imperfections in the best, nothing certaine,
There is not wanting ignorance, weakness, unwillingness, unfaithfulness, forgetfulness in all, imperfections in the best, nothing certain,
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but all changeable as the moon, fading as the flower of the field, and vanishing as the smoke in the ayre, al vvax old as a garment,
but all changeable as the moon, fading as the flower of the field, and vanishing as the smoke in the air, all wax old as a garment,
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& as a vesture shal vvee al bee changed. What should I say? Totus mundus in maligno positus est.
& as a vesture shall we all be changed. What should I say? Totus World in maligno Positus est.
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The vvhole vvorld is set on a mischiefe.
The Whole world is Set on a mischief.
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But vvith the Lord our God the case is othervvise, for he is almightie and the Lord of hostes,
But with the Lord our God the case is otherwise, for he is almighty and the Lord of hosts,
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& therefore is of abilitie to revvard the godly vvhē they turne vnto him, & to punish the wicked that vvil not obey him.
& Therefore is of ability to reward the godly when they turn unto him, & to Punish the wicked that will not obey him.
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Hee is our father by Iesus Christ, and therefore willing to receiue vs vvhen vve turne vnto him:
He is our father by Iesus christ, and Therefore willing to receive us when we turn unto him:
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he is also a iust God, & therefore wil plague those vvhich vvil not turne vnto him •he hath all knovvledge,
he is also a just God, & Therefore will plague those which will not turn unto him •he hath all knowledge,
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and knovveth all things, & therfore he wil knovv Barrabas from Barnabas, Esau from Iacob, Bethauen from Bethel, Simon Magus frō Simon Peter, Iudas Iscariot from Iudas the brother of Iames, Shiboleth from Siboleth, and vvho shal deceiue the Lorde? He is not as the sonne of man, that hee should change his mind,
and Knoweth all things, & Therefore he will know Barabbas from Barnabas, Esau from Iacob, Bethany from Bethel, Simon Magus from Simon Peter, Iudas Iscariot from Iudas the brother of James, Shibboleth from Siboleth, and who shall deceive the Lord? He is not as the son of man, that he should change his mind,
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& therefore he must needes be constant, and his coūsell shal stand.
& Therefore he must needs be constant, and his counsel shall stand.
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He is not, he cannot be letted of his purpose, for he is in heauē, & doth vvhatsoeuer he vvil:
He is not, he cannot be letted of his purpose, for he is in heaven, & does whatsoever he will:
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hee cannot forget his children, for he hath vvritten them in the palmes of his hands, Hee is alvvayes vvatchfull ouer his children,
he cannot forget his children, for he hath written them in the palms of his hands, He is always watchful over his children,
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for he that keepeth Israel, neither slumbereth nor sleepeth. A second information shal not miscarie him:
for he that Keepeth Israel, neither Slumbereth nor Sleepeth. A second information shall not miscarry him:
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for he that knoweth all at once, nedeth no information.
for he that Knoweth all At once, needeth no information.
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No orator no, not Tully nor Tertullus himselfe shal turne his minde, for he will neuer alter the decree that is gon out of his mouth•• yea, his coūsel must needs stand, against vvhom no vvisdome, no counsel, no strength can preuaile.
No orator no, not Tully nor Tertullus himself shall turn his mind, for he will never altar the Decree that is gone out of his mouth•• yea, his counsel must needs stand, against whom no Wisdom, no counsel, no strength can prevail.
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If he hath conceiued any displeasure against his childrē, he vvil soon be intreated.
If he hath conceived any displeasure against his children, he will soon be entreated.
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He calleth vs, he persvvadeth vs, hee intreateth vs to turne, and therfore let vs turn vnto him & obey him:
He calls us, he Persuadeth us, he intreateth us to turn, and Therefore let us turn unto him & obey him:
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he claymeth it as his right, it is for our benefit, he shal get nothing by our seruice, he claimeth it as his right, it is for our benefit, he shall get nothing by our service,
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if we neuer serue him, he vvil lose nothing by vs: if vvee obey him and be saued, he shalbe glorified:
if we never serve him, he will loose nothing by us: if we obey him and be saved, he shall glorified:
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if vve doe disobey him and damned, he wil be glorified also:
if we do disobey him and damned, he will be glorified also:
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for no vvay vvill hee lose an inch of his glorie, & therefore let vs turne againe and obey him.
for no Way will he loose an inch of his glory, & Therefore let us turn again and obey him.
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He commandeth it in his lavve, vvhen hee saith, Thou shalt haue no other gods but me.
He commands it in his law, when he Says, Thou shalt have no other God's but me.
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We confesse it in our beliefe, vvhen vve say, I beleue in God the father almighty,
We confess it in our belief, when we say, I believe in God the father almighty,
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And in Iesus Christ, And in the holie Ghost, We pray for it in our Lords praier,
And in Iesus christ, And in the holy Ghost, We pray for it in our lords prayer,
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vvhen vve say, Our father, halovved be thy name, thy kingdom come, thy wil be done in earth as it is in he auē:
when we say, Our father, hallowed be thy name, thy Kingdom come, thy will be done in earth as it is in he aven:
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& therfore if we doe not turne againe, we break his lavv, vve deny our faith,
& Therefore if we do not turn again, we break his law, we deny our faith,
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& we mock God himselfe in our prayers, his mercies should moue vs to obedience, his promises should allure vs to turne again.
& we mock God himself in our Prayers, his Mercies should move us to Obedience, his promises should allure us to turn again.
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If he correcteth vs, it is that vve might obey him: if he plague vs, it is because vve disobey him:
If he Correcteth us, it is that we might obey him: if he plague us, it is Because we disobey him:
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if he spare vs, it is that vve might turne againe vnto him:
if he spare us, it is that we might turn again unto him:
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if hee deferre his punishmēts, it is that we might not deferre the time of obedience:
if he defer his punishments, it is that we might not defer the time of Obedience:
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if he be a svvift iudge against vs, it is for that vve haue beene so svvift to disobey him.
if he be a swift judge against us, it is for that we have been so swift to disobey him.
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But if he doeth beare vvith vs, and forbeare vs, it is to see vvhether his long suffering and patience vvil dravv vs to repentance.
But if he doth bear with us, and forbear us, it is to see whether his long suffering and patience will draw us to Repentance.
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He is our Lord, and stil offereth vs loue, vve are his seruants and alvvayes ovve him duetie:
He is our Lord, and still Offereth us love, we Are his Servants and always ovve him duty:
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he is our Lord in goodnes, povver, vvisdome, iustice, mercie, prouidēce, and in himself abo•e all,
he is our Lord in Goodness, power, Wisdom, Justice, mercy, providence, and in himself abo•e all,
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and therefore let vs turne vnto him before any.
and Therefore let us turn unto him before any.
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God for his mercies sake turne our heartes as the riuers in the South, that he may still be our God,
God for his Mercies sake turn our hearts as the Rivers in the South, that he may still be our God,
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and we may still be his people.
and we may still be his people.
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What shal I say, vvhen I can say no more? Oye disobedient children, saith the Lord, turn againe, for I am your Lord. Now let vs pray. FINIS.
What shall I say, when I can say no more? Oye disobedient children, Says the Lord, turn again, for I am your Lord. Now let us pray. FINIS.
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