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God wooing his Church. The first Sermon. IEREMIE Chap. 3.
God wooing his Church. The First Sermon. IEREMIE Chap. 3.
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Verse 14 O ye disobedient children, turne againe, saith the Lord, for I am your Lord,Verse 14 Oh you disobedient children, turn again, Says the Lord, for I am your Lord,
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and I will take you one of a citie, and two of a tribe, and will bring you to Zion.
and I will take you one of a City, and two of a tribe, and will bring you to Zion.
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Verse 15 And I will giue you Pastors according to mine heart, which shall feede you with knowledge and vnderstanding.Verse 15 And I will give you Pastors according to mine heart, which shall feed you with knowledge and understanding.
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THese wordes be part of an Exhortation begunne in the 12. verse of this chap. and made to the captiue Israelits in Assiria, in the 9. yere of Hoshea king of the ten tribes,
THese words be part of an Exhortation begun in the 12. verse of this chap. and made to the captive Israelites in Assyria, in the 9. year of Hoshea King of the ten tribes,
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as appeareth in 2. King. 17.6.
as appears in 2. King. 17.6.
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And it groweth vppon a complaint against Iuda, because that Iuda did not profit by the iugements of God vpon Israel:
And it grows upon a complaint against Iuda, Because that Iuda did not profit by the Judgments of God upon Israel:
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which complaint being ended, the Lord here commandeth the prophet to labor with the ten tribes that were in captiuitie, that they might profite better by those afflictions which were vpon them,
which complaint being ended, the Lord Here commands the Prophet to labour with the ten tribes that were in captivity, that they might profit better by those afflictions which were upon them,
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and by timely and hearty repentance to turn vnto God, which if they would yeeld vnto, the Lord doth also promise for his part to forget all their sinnes past,
and by timely and hearty Repentance to turn unto God, which if they would yield unto, the Lord does also promise for his part to forget all their Sins past,
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and to place them in their former estate of libertie againe. This Scripture hath two partes; an Exhortation, and a Promise.
and to place them in their former estate of liberty again. This Scripture hath two parts; an Exhortation, and a Promise.
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In the Exhortation there are two circumstances to be considered of: the first is of the persons;
In the Exhortation there Are two Circumstances to be considered of: the First is of the Persons;
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the second is of the matter subiect. The persons be two-folde, exhorted, and exhorting:
the second is of the matter Subject. The Persons be twofold, exhorted, and exhorting:
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the persons exhorted are the captiue Iewes described in the twoo first wordes, disobedient children. The persons exhorting are also double, the Lord by Ieremy, and Ieremy in the name of the Lord;
the Persons exhorted Are the captive Iewes described in the twoo First words, disobedient children. The Persons exhorting Are also double, the Lord by Ieremy, and Ieremy in the name of the Lord;
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and that appeares in these wordes [ saith the Lord. ] The matter subiect is two-folde;
and that appears in these words [ Says the Lord. ] The matter Subject is twofold;
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first, what it is that they are exhorted vnto, in these wordes, Turne againe: secondly, a reason why, in these wordes, For I am your Lord.
First, what it is that they Are exhorted unto, in these words, Turn again: secondly, a reason why, in these words, For I am your Lord.
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In the manner of speaking to the persons exhorted, doth notably appeare the singular wisedome, and vnspeakeable mercy of God.
In the manner of speaking to the Persons exhorted, does notably appear the singular Wisdom, and unspeakable mercy of God.
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Gods wisedome appeareth in ripping vppe of their sinnes, before he exhorteth them to repentance: Yea that he may bring them to repentance for their sinnes;
God's Wisdom appears in ripping up of their Sins, before he exhorteth them to Repentance: Yea that he may bring them to Repentance for their Sins;
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he saith not simply, O my children, turne againe, lest they should take an action against Ieremy, for impeaching their credit:
he Says not simply, Oh my children, turn again, lest they should take an actium against Ieremy, for impeaching their credit:
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but he saith, O ye disobedient children, that so hee might conuince their consciences, stop their mouthes,
but he Says, Oh you disobedient children, that so he might convince their Consciences, stop their mouths,
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and take away all occasion of boasting.
and take away all occasion of boasting.
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From this wise course of wisedome it selfe, in calling men to God, both the minister of God,
From this wise course of Wisdom it self, in calling men to God, both the minister of God,
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and euery christian brother may learne this profitable lesson;
and every christian brother may Learn this profitable Lesson;
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that the readiest way to bring men from their profanenesse to true repentance, is first to conuince them of sinne,
that the Readiest Way to bring men from their profaneness to true Repentance, is First to convince them of sin,
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and then to exhort them to repentance. Many cry repent, and amend, thundering out the iudgements of God against the people: this ought to be done;
and then to exhort them to Repentance. Many cry Repent, and amend, thundering out the Judgments of God against the people: this ought to be done;
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but if we do not first shew them what is amis, they wil say as the proud Iewes said to Malachie, What haue wee done? But let Malachie tell them what their words are,
but if we do not First show them what is amiss, they will say as the proud Iewes said to Malachi, What have we done? But let Malachi tell them what their words Are,
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and then they wil blush for shame.
and then they will blush for shame.
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Then will Felix tremble, when Paul preacheth of righteousnes, temperance, and iudgement to come, all which do concerne him.
Then will Felix tremble, when Paul Preacheth of righteousness, temperance, and judgement to come, all which do concern him.
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Then will Dauid confes his sin, when Nathan shall lay the parable close to his conscience.
Then will David confess his since, when Nathan shall lay the parable close to his conscience.
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Then is Nabal striken as a stone, when Abigaile shal wisely watch hir time, and tell him of his churlishnes.
Then is Nabal stricken as a stone, when Abigail shall wisely watch his time, and tell him of his churlishness.
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Then will the Samaritane woman leaue hir scoffing, when Christ shall come home to her conscience. Then will the Samaritan woman leave his scoffing, when christ shall come home to her conscience.
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Then wil the ten tribes returne (if euer they will returne) when Ieremy shal summon them before gods iudgement seat for disobedience.
Then will the ten tribes return (if ever they will return) when Ieremy shall summon them before God's judgement seat for disobedience.
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And then may the Preacher look to profit by his publike doctrine;
And then may the Preacher look to profit by his public Doctrine;
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and the brother by his priuate counsell, when first they shal proue to their consciences, that of this and that sin they are guilty.
and the brother by his private counsel, when First they shall prove to their Consciences, that of this and that since they Are guilty.
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Secondly, from this wisedome of God, we learne that it is lawfull and necessary for the minister of god somtime to vse sharp words,
Secondly, from this Wisdom of God, we Learn that it is lawful and necessary for the minister of god sometime to use sharp words,
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if he meane to do any good, specially when he hath to deale with men whose faces are of brasse, whose necks are of yron, whose harts are offlint,
if he mean to do any good, specially when he hath to deal with men whose faces Are of brass, whose necks Are of iron, whose hearts Are offlint,
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and whose consciences are seared vp with an hote iron.
and whose Consciences Are seared up with an hight iron.
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And yet he is not alwayes to lay on loade, but sometime (with Paule ) to doubt whether hee should come with a rod,
And yet he is not always to lay on load, but sometime (with Paul) to doubt whither he should come with a rod,
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or with the spirit of mildnesse;
or with the Spirit of mildness;
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& as he shall perceiue them either obstinate, or tractable, so to make the edge of his reprehension blunt, or sharp;
& as he shall perceive them either obstinate, or tractable, so to make the edge of his reprehension blunt, or sharp;
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as he seeth his Stil to drop, so to quicken or slake his fire;
as he sees his Still to drop, so to quicken or slake his fire;
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and so to straine, or let downe the strings, as that neither by too much straining,
and so to strain, or let down the strings, as that neither by too much straining,
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or too much loosening, they be brought more out of tune then they were before.
or too much loosening, they be brought more out of tune then they were before.
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Againe he is not to handle all alike, but to remember that as all the strings, of an instrument are not alike placed, alike natured, alike sounded,
Again he is not to handle all alike, but to Remember that as all the strings, of an Instrument Are not alike placed, alike natured, alike sounded,
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nor all strained alike, nor all out of tune alike, and that according to their place, quantitie,
nor all strained alike, nor all out of tune alike, and that according to their place, quantity,
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and qualitie, euery one must more or lesse bee strained, so it must be among men.
and quality, every one must more or less be strained, so it must be among men.
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The magistrate is to be reproued, but with great reuerence, and singular modestie. The minister is to be reproued, but as an Elder.
The magistrate is to be reproved, but with great Reverence, and singular modesty. The minister is to be reproved, but as an Elder.
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The elder sort must be reprooued, but as fathers. The yoonger sort must be reprooued, but as children.
The elder sort must be reproved, but as Father's. The younger sort must be reproved, but as children.
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And euery one according to his place and calling must be dealt withall.
And every one according to his place and calling must be dealt withal.
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Againe, if two be fallen into one and the same sinne, he is wisely to obserue how they came down,
Again, if two be fallen into one and the same sin, he is wisely to observe how they Come down,
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& warily to put a difference betweene the one and the other.
& warily to put a difference between the one and the other.
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The one may fall by weakenesse, the other of wilfulnes, the one of ignorance, the other of mallice:
The one may fallen by weakness, the other of wilfulness, the one of ignorance, the other of malice:
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the one therfore with lenity, the other with seueritie must be proceeded against, alwaies tempering his speeches according to the nature and dispositions of persons with whom he hath to deale,
the one Therefore with lenity, the other with severity must be proceeded against, always tempering his Speeches according to the nature and dispositions of Persons with whom he hath to deal,
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and according to the qualitie and quantitie of the sinne against which he dealeth: examples hereof we haue not a few in the scripture.
and according to the quality and quantity of the sin against which he deals: Examples hereof we have not a few in the scripture.
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Christ will not breake the brused reede, nor quench the smoking flaxe, but the rebellious hee will batter in peeces, like a potters vessell. christ will not break the Bruised reed, nor quench the smoking flax, but the rebellious he will batter in Pieces, like a potters vessel.
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Moses was the meekest man on earth, yet none more angry with Aaron, nor more seuere against Idolators then he. Moses was the Meekest man on earth, yet none more angry with Aaron, nor more severe against Idolaters then he.
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Paul will perswade Felix to become a christian, and will conuey himselfe into the bowels of the Gallatians to winne them to Christ, Paul will persuade Felix to become a christian, and will convey himself into the bowels of the Galatians to win them to christ,
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but hee meaneth to take vp Peter for halting, and to pronounce Elimas the verie child of the deuill.
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 alwayes profitable, so neuer more needefull then now, when there be quot homines tot sententiae, how many men, so many minds.
As this Doctrine was always profitable, so never more needful then now, when there be quot homines tot sententiae, how many men, so many minds.
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Some would haue the preacher speake alwaies alike, and that of nothing but of mercy and saluation, to prophesie of new wine and strong drinke,
some would have the preacher speak always alike, and that of nothing but of mercy and salvation, to prophesy of new wine and strong drink,
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but in no case to awake them out of their sins.
but in no case to awake them out of their Sins.
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Som would haue him alwaies to bee thundering out the iudgements of God, and to minister nothing but bitter purgations,
some would have him always to be thundering out the Judgments of God, and to minister nothing but bitter purgations,
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as though •ll men were sicke at once, or of one disease, or of one cause.
as though •ll men were sick At once, or of one disease, or of one cause.
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Some againe can abide neither piping, nor mourning. If the minister reproue their sinnes, they call him a busie controlour:
some again can abide neither piping, nor mourning. If the minister reprove their Sins, they call him a busy controlour:
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If he shall applie the word to the conscience, then, who made him a iudge? If he denounce the iudgements of god, then he fraieth his audience.
If he shall apply the word to the conscience, then, who made him a judge? If he denounce the Judgments of god, then he fraieth his audience.
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If he standeth aboue his houre, thē he is tedious. If he entreat friendly, then he is glad to curry fauor.
If he Stands above his hour, them he is tedious. If he entreat friendly, then he is glad to curry favour.
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If he be sparing in reprofe, thē he is afraid to displease. If he speake learnedly, then he is too deepe.
If he be sparing in reproof, them he is afraid to displease. If he speak learnedly, then he is too deep.
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If plainely, then he is no scholler, but if he will sooth them vp with an Omne bene, or a nihil dicit, then he is the best church man that euer they knew.
If plainly, then he is no scholar, but if he will sooth them up with an Omne bene, or a nihil dicit, then he is the best Church man that ever they knew.
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Thirdly the Prophet telleth the Iewes of their disobedience, that so hee might make them more fit to returne vnto God, being first humbled with the sight of their sinnes, to teach vs, that in all our reprehensions or admonitions, we must seek the good of our brother, and the glory of God;
Thirdly the Prophet Telleth the Iewes of their disobedience, that so he might make them more fit to return unto God, being First humbled with the sighed of their Sins, to teach us, that in all our reprehensions or admonitions, we must seek the good of our brother, and the glory of God;
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as Iohn the Baptist called the Pharises and Sadduces a generation of vipers, not to make them desperate,
as John the Baptist called the Pharisees and Sadducees a generation of vipers, not to make them desperate,
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but fruitful in the workes of repentance.
but fruitful in the works of Repentance.
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And surely (good brethren) then is there hope of doing good by sharpe censures,
And surely (good brothers) then is there hope of doing good by sharp censures,
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when men may see that they are not censured of malice, or to make them odious,
when men may see that they Are not censured of malice, or to make them odious,
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or for some other sinister respect, but of conscience and loue, seeking therby the good amendement of our brother,
or for Some other sinister respect, but of conscience and love, seeking thereby the good amendment of our brother,
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and that we are no whit glad for their faults, but rather grieued at their falles.
and that we Are no whit glad for their Faults, but rather grieved At their falls.
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And if this rule were alwaies obserued, amongst all those to whome the censures of the church are committed, I doe not doubt but that much more good might be done, then is done;
And if this Rule were always observed, among all those to whom the censures of the Church Are committed, I do not doubt but that much more good might be done, then is done;
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but if men shall see that their censures (whatsoeuer they are) proceede not from a hatred of sinne,
but if men shall see that their censures (whatsoever they Are) proceed not from a hatred of sin,
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nor a conscience and care to amend their brethrē, but either of stomack to reuenge their own quarrelles,
nor a conscience and care to amend their brothers, but either of stomach to revenge their own quarrels,
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or from a couetous affection, to maintaine their own gaines;
or from a covetous affection, to maintain their own gains;
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alas, how should they be regarded as they ought? Nay, howe shoulde the kingdome of Sathan bee ouerthrowen,
alas, how should they be regarded as they ought? Nay, how should the Kingdom of Sathan be overthrown,
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when the golden iudge giueth sentence? Howe can the right marke bee hit, when a wrong marke is set vppe to bee shot at? and howe can the Church bee terrible as an armie with banners,
when the golden judge gives sentence? Howe can the right mark be hit, when a wrong mark is Set up to be shot At? and how can the Church be terrible as an army with banners,
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when the leaders of the army shall turne their swords points against their owne souldiers but this may suffise for the wisedone of God in mentioning their sinnes,
when the leaders of the army shall turn their swords points against their own Soldiers but this may suffice for the wisedone of God in mentioning their Sins,
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before hee calleth them to repentance, in this first word disobedient.
before he calls them to Repentance, in this First word disobedient.
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As the first word is a most euident testimonie of Gods wisedome, so is the second of his mercie;
As the First word is a most evident testimony of God's Wisdom, so is the second of his mercy;
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for lo, he calleth them still by the names of children.
for lo, he calls them still by the names of children.
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Oh loue vnspeakeable, that cannot so forget the workemanship of his owne hands, but albeit they had most shamefully abused his maiestie,
O love unspeakable, that cannot so forget the workmanship of his own hands, but albeit they had most shamefully abused his majesty,
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yet still offereth to be their father.
yet still Offereth to be their father.
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He ceaseth not to try them by afflictions, to call them by his prophets, to draw them by his spirit, to wooe them by his benefits, to pardon them in his mercie, and to receiue them into his wonted fauour againe.
He ceases not to try them by afflictions, to call them by his Prophets, to draw them by his Spirit, to woo them by his benefits, to pardon them in his mercy, and to receive them into his wonted favour again.
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Thus wee see that our God will not alwaies be chiding, neither will hee keepe his anger for euer,
Thus we see that our God will not always be chiding, neither will he keep his anger for ever,
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but as a father pittieth his children, so hath the Lord compassion on all those of whose returne there is any hope.
but as a father Pitieth his children, so hath the Lord compassion on all those of whose return there is any hope.
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This doctrine will stand vs in stead many waies;
This Doctrine will stand us in stead many ways;
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first the papist may learne from hence, that the Lord doth not deale with vs, according to our deserts,
First the papist may Learn from hence, that the Lord does not deal with us, according to our deserts,
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but according to his merits in Iesus Christ.
but according to his merits in Iesus christ.
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Secondly from hence the afflicted conscience (that groneth vnder the burden of his sinnes) may fetch comfort against al the firy darts of Sathan,
Secondly from hence the afflicted conscience (that groans under the burden of his Sins) may fetch Comfort against all the firy darts of Sathan,
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when hee shalbe surely perswaded that in Iesus Christ the partition wall is broken downe,
when he shall surely persuaded that in Iesus christ the partition wall is broken down,
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and the hand-writing fastened vnto his crosse, and therefore, that al his sinnes shall not be able to ramper vp the gate of Gods mercie against him.
and the handwriting fastened unto his cross, and Therefore, that all his Sins shall not be able to rampart up the gate of God's mercy against him.
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Thirdly this teacheth vs, that if any be fallen by infirmitie, wee shoulde doe what wee can (with the spirit of brotherly loue,
Thirdly this Teaches us, that if any be fallen by infirmity, we should do what we can (with the Spirit of brotherly love,
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& long suffering) to restore him again.
& long suffering) to restore him again.
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And good reason, for if we be bound by the law of God to helpe vp a beast vnder his burden, much more our brother;
And good reason, for if we be bound by the law of God to help up a beast under his burden, much more our brother;
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but alas, how strange is this amongst vs? If a mans foote hath slipped neuer so little, especially if hee be a good man (and who can say his heart is cleane?) profane men are ready to exclaime of him,
but alas, how strange is this among us? If a men foot hath slipped never so little, especially if he be a good man (and who can say his heart is clean?) profane men Are ready to exclaim of him,
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but neuer labor to reclaim him;
but never labour to reclaim him;
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neuer remembring what our sauiour Christ said when he wrote vpon the ground, but forgetting themselues to be laden both with moats,
never remembering what our Saviour christ said when he wrote upon the ground, but forgetting themselves to be laden both with moats,
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and beames, they do as dogs do, which (when one is in disgrace) run al together after him with open mouth and ful cry.
and beams, they do as Dogs do, which (when one is in disgrace) run all together After him with open Mouth and full cry.
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Now if the Lord shuld thus hotly pursue vs, as we do our brethren, what should become of vs? Fourthly, this gracious example of our heauenly father, dealing so mercifully with his disobedient children, cōdemneth the vncharitable practises of three sorts of men:
Now if the Lord should thus hotly pursue us, as we do our brothers, what should become of us? Fourthly, this gracious Exampl of our heavenly father, dealing so mercifully with his disobedient children, Condemneth the uncharitable practises of three sorts of men:
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the first sort is the Papists, whose fingers are dyed of a sanguine colour in the bloud of those men, which haue but transgressed the dirtie decrees of an Italian priest;
the First sort is the Papists, whose fingers Are died of a sanguine colour in the blood of those men, which have but transgressed the dirty decrees of an Italian priest;
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& yet these gnatstrainers, and camel swalowers, bewaile the want of loue among vs:
& yet these gnatstrainers, and camel swalowers, bewail the want of love among us:
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secondly it meeteth with an abuse in church gouernours, who vse sometime to make out excōmunications for fees,
secondly it meeteth with an abuse in Church Governors, who use sometime to make out excommunications for fees,
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for trifles, and matters of small importance, as though the greatest censure of the church and the greatest iudgement next to the generall iudgemēt may be dallied withal,
for trifles, and matters of small importance, as though the greatest censure of the Church and the greatest judgement next to the general judgement may be dallied withal,
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and so farre abused, as thereby to cut off, & cast out members of the church, to sathan at mens pleasures.
and so Far abused, as thereby to Cut off, & cast out members of the Church, to sathan At men's pleasures.
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Our good God casteth not off his people, no not for disobedience, but still admonisheth them,
Our good God Cast not off his people, no not for disobedience, but still Admonisheth them,
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and taketh them for his children, so long as there is any hope of returning:
and Takes them for his children, so long as there is any hope of returning:
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thirdly it meeteth with the rash & furious dealing of Brownists, who (for som defects and blemishes) cast off the whole church of God in England for no apparant church of God, which is more then they ought to do for two causes.
Thirdly it meeteth with the rash & furious dealing of Brownists, who (for Some defects and blemishes) cast off the Whole Church of God in England for no apparent Church of God, which is more then they ought to do for two Causes.
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First, thogh disobedience be (as it is indeed) as the sin of wichcraft,
First, though disobedience be (as it is indeed) as the since of wichcraft,
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and who is not disobedient in many things? yet so long as they cānot chalenge vs,
and who is not disobedient in many things? yet so long as they cannot challenge us,
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for apostacy, as we may some of them, and so long as there is any life of the spirit at all in her, she is not to be laied out vpon the colde ground. But soft a while:
for apostasy, as we may Some of them, and so long as there is any life of the Spirit At all in her, she is not to be laid out upon the cold ground. But soft a while:
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though shee hath not all her ornaments according to the word of God, yet she doth not refuse them,
though she hath not all her Ornament according to the word of God, yet she does not refuse them,
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if she might lawfully come by them; but is readie to receiue them whensoeuer shee may lawfully obtaine them.
if she might lawfully come by them; but is ready to receive them whensoever she may lawfully obtain them.
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In the meane time shee mourneth for her wantes, and seeketh a redresse as she may, In the mean time she Mourneth for her Wants, and seeks a redress as she may,
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and sueth as she ought, and therefore no doubt is marked on the forehead for the deare spouse of Iesus Christ,
and sues as she ought, and Therefore no doubt is marked on the forehead for the deer spouse of Iesus christ,
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so long as shee holdeth the foundation in him.
so long as she holds the Foundation in him.
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But suppose that the church of Englād were proued as the church of Rome, a very harlot,
But suppose that the Church of Englād were proved as the Church of Room, a very harlot,
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and were adiudged for her continuance worthy to be put into the black book of excommunication, (which God forbid) yet for them to be their owne caruers and bailifes, is more then they ought, being but priuate men:
and were adjudged for her Continuance 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, being 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 words together, wee are taught to censure sinne in all men,
Lastly, in joining these two words together, we Are taught to censure sin in all men,
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but yet to iudge charitably of all.
but yet to judge charitably of all.
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And on the other side to iudge charitably of all, but so as we winke not at sin in any, for that were to hate our brother.
And on the other side to judge charitably of all, but so as we wink not At since in any, for that were to hate our brother.
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And this are wee taught here, while God calleth them disobedient; yet still children: and children, but yet disobedient.
And this Are we taught Here, while God calls them disobedient; yet still children: and children, but yet disobedient.
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Many thinke that wee hate them if we tell them of their sinnes, taking those for their best friends, which do alwaies sooth them vp in their sinnes,
Many think that we hate them if we tell them of their Sins, taking those for their best Friends, which do always sooth them up in their Sins,
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but these men are much deceiued; for the reproofe of a friend is better then the kisse of a flatterer;
but these men Are much deceived; for the reproof of a friend is better then the kiss of a flatterer;
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yea, if Shimei an enemie shall raile vpon Dauid, though that bee Shimei his sinne, yet it may be and ought to be Dauids benefit.
yea, if Shimei an enemy shall rail upon David, though that be Shimei his sin, yet it may be and ought to be David benefit.
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Againe, the sweetest words to the eare, are not alwaies the wholesomest to the heart: no, the bitter pill is better to purge, then the sweete perfume.
Again, the Sweetest words to the ear, Are not always the wholesomest to the heart: no, the bitter pill is better to purge, then the sweet perfume.
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The boisterous wind will make a man hold his garment fast about him, when the gleaming sunne will make him put off al to his shirt.
The boisterous wind will make a man hold his garment fast about him, when the gleaming sun will make him put off all to his shirt.
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The thunder and lightning doe more purifie the aire, then the calmest day in summer.
The thunder and lightning do more purify the air, then the calmest day in summer.
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The greenest herbe doth often couer the foulest toad, where the water is stillest, there is it deepest;
The Greenest herb does often cover the Foulest toad, where the water is stillest, there is it Deepest;
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the fairest garment doth often couer the filthiest carkas; when the baite is most in sight, the hooke is least suspected;
the Fairest garment does often cover the filthiest carcase; when the bait is most in sighed, the hook is least suspected;
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the friendliest kisse in shew, is sometime but treason in substance;
the friendliest kiss in show, is sometime but treason in substance;
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the Bee hath hir honey, so hath she a sting, and the one shal wound more then the other shall heale;
the Bee hath his honey, so hath she a sting, and the one shall wound more then the other shall heal;
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when Herodes courtiers shal crie to Herod, Oh the voice of God, not of man, then must Herod come downe with a mischiefe;
when Herod courtiers shall cry to Herod, O the voice of God, not of man, then must Herod come down with a mischief;
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when 400. false prophets shall say to Achab, go and prosper, then must Achab looke least to thriue,
when 400. false Prophets shall say to Ahab, go and prosper, then must Ahab look lest to thrive,
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neither shal he returne in peace: and so much for the persons exhorted, in these words, O ye disobedient children.
neither shall he return in peace: and so much for the Persons exhorted, in these words, Oh you disobedient children.
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The persons exhorting are, God by Ieremy, and the prophet in the name of the Lord,
The Persons exhorting Are, God by Ieremy, and the Prophet in the name of the Lord,
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and this is of force also to enforce the exhortation:
and this is of force also to enforce the exhortation:
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as if he should 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 aworke, whose will I must obey, and therfore you must heare me with patience.
but the Lord Set me awork, whose will I must obey, and Therefore you must hear me with patience.
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Thus Ieremy pleadeth his commission, partly for his owne discharge, and partly to make his message of more credit and force with them. And thus might Ieremy reason.
Thus Ieremy pleads his commission, partly for his own discharge, and partly to make his message of more credit and force with them. And thus might Ieremy reason.
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He that is but a seruant, must do his masters message: I am but a seruant, therefore I must do 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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And againe, he that doth but his masters message, ought not therfore to be blamed;
And again, he that does but his Masters message, ought not Therefore to be blamed;
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I do that, and no more, and therefore I ought not for that to be blamed.
I do that, and no more, and Therefore I ought not for that to be blamed.
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And againe, whatsoeuer the Lord by his messenger saith, that must be beleeued:
And again, whatsoever the Lord by his Messenger Says, that must be believed:
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but the Lord (by me his messenger) saith that you are disobedient, & promiseth that if you wil turne againe,
but the Lord (by me his Messenger) Says that you Are disobedient, & promises that if you will turn again,
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and obey him, he wil be your Lord, therefore you must beleeue it. And againe, whatsoeuer the Lord by his messengers doth command, that must be obeied;
and obey him, he will be your Lord, Therefore you must believe it. And again, whatsoever the Lord by his messengers does command, that must be obeyed;
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but the Lord by me doth commaund you to turne againe, therefore see that you obey his commandement as you will answere at your vtmost perill.
but the Lord by me does command you to turn again, Therefore see that you obey his Commandment as you will answer At your utmost peril.
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Here then we haue three things to consider of in the ministers of God: First their authoritie, secondly their dignitie, thirdly their dutie.
Here then we have three things to Consider of in the Ministers of God: First their Authority, secondly their dignity, Thirdly their duty.
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Their authoritie is very great, and their commission is very large;
Their Authority is very great, and their commission is very large;
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for behold (saith the Lord to Ieremy ) I haue set thee ouer nations and kingdomes, to plucke vp, and to root out, to destroy,
for behold (Says the Lord to Ieremy) I have Set thee over Nations and kingdoms, to pluck up, and to root out, to destroy,
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and to throw downe to build and to plant. But how? Exechiel sheweth how; and to throw down to built and to plant. But how? Ezekiel shows how;
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Thou sonne of man, feare them not, nor their wordes, although thou remaine among scorpions, feare not their lookes, Thou son of man, Fear them not, nor their words, although thou remain among scorpions, Fear not their looks,
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for they are a rebellious house; verse 7. Therefore thou shalt speake my words vnto them:for they Are a rebellious house; verse 7. Therefore thou shalt speak my words unto them:
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so that it must be done without feare, 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 the word therefore hath authoritie to reproue princes, as the prophet saith, but not by the sword to remoue princes as the pope saith.
The minister of the word Therefore hath Authority to reprove Princes, as the Prophet Says, but not by the sword to remove Princes as the pope Says.
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He hath authoritie in Christs stead to pronounce forgiuenesse of sinnes to the faithful as the Euangelist saith, He hath Authority in Christ stead to pronounce forgiveness of Sins to the faithful as the Evangelist Says,
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but not to absolue whom he list as the pope saith.
but not to absolve whom he list as the pope Says.
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He hath authoritie to reproue things amisse in the church, or the common weale by doctrine as the word saith,
He hath Authority to reprove things amiss in the Church, or the Common weal by Doctrine as the word Says,
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but not of himselfe to re•orme by practise, as Brownists saie, for deposition of Princes belongs to God only:
but not of himself to re•orme by practice, as Brownists say, for deposition of Princes belongs to God only:
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forgiuenesse of sinnes, belongeth to God only:
forgiveness of Sins, belongeth to God only:
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reformation of churches and common weales belongeth to Princes onely, but the reprouing of sin in prince, church,
Reformation of Churches and Common weals belongeth to Princes only, but the reproving of since in Prince, Church,
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or cōmon wealth belongeth to ministers also. And this in wisedome and discretion, they may & ought to do.
or Common wealth belongeth to Ministers also. And this in Wisdom and discretion, they may & ought to do.
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Nay bloud for bloud, if they do 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 do not all this;
and if they do not all this;
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Why then should Moses be murmured at? why shuld Michea be smitten? or why should Ieremy be imprisoned? and al thus troubled for executing their commission? haue they not authoritie to speake? Nay we say to you, (if you be angrie with vs for this) as your seruants will say for themselues.
Why then should Moses be murmured At? why should Micah be smitten? or why should Ieremy be imprisoned? and all thus troubled for executing their commission? have they not Authority to speak? Nay we say to you, (if you be angry with us for this) as your Servants will say for themselves.
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We are but seruants, it is nothing to vs, agree with our master and wee shallbe content, wee may speake what his word speaketh,
We Are but Servants, it is nothing to us, agree with our master and we shall content, we may speak what his word speaks,
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for we haue authoritie, and so much we must speake, for the refore are we put in authoritie.
for we have Authority, and so much we must speak, for the refore Are we put in Authority.
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And so much briefly for the authoritie of Gods ministers.
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,
As their Authority is great, so is their calling excellent, and honourable, in respect of their office,
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and of his person, whose mouth they are.
and of his person, whose Mouth they Are.
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We can thinke as basely of our selues, as any can either think or speak 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 bee a kings ambassadour, howe much more then to be embassadour to the king of heauen & earth? Therfore are they called in the scripture by names of great account;
but if it be an excellent thing to be a Kings ambassador, how much more then to be ambassador to the King of heaven & earth? Therefore Are they called in the scripture by names of great account;
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as Angels, Stars, Fathers, Horsemen, and Chariots of Israel, wherof some be old as Heli was, some be young as Timothie was, as Angels, Stars, Father's, Horsemen, and Chariots of Israel, whereof Some be old as Heli was, Some be young as Timothy was,
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yet all the messengers of the Lord Iesus.
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 Lords aduantage. 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.
yet all the messengers of God.
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Some haue receiued a greater measure of g•fts, some a lesse, yet all according to the measure of the gift of Christ.
some have received a greater measure of g•fts, Some a less, yet all according to the measure of the gift of christ.
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And therfore 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, we must yeeld 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 others, that is, because they are men, mortall they are as others are,
Sinful they Are as Others, that is, Because they Are men, Mortal they Are as Others Are,
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and that is because they are sinfull;
and that is Because they Are sinful;
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yet still the messengers of God, and beseech vs in Christ his stead to be reconciled vnto God.
yet still the messengers of God, and beseech us in christ his stead to be reconciled unto God.
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If this were regarded, then Gods ministers shoulde be more regarded, and lesse despised, more beleeued, lesse disgraced, better prouided for, lesse pinched, If this were regarded, then God's Ministers should be more regarded, and less despised, more believed, less disgraced, better provided for, less pinched,
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and not so shamefully slandered and abused of so many as now they are.
and not so shamefully slandered and abused of so many as now they Are.
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But alas, it is not once thought vpon of many, and therefore euerie churlish Nabal denieth them maintenaunce, euerie couetous Achab is sicke for their liuings, euery proud minion,
But alas, it is not once Thought upon 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 minsiing damsell longeth for their heads in a platter, euerie Iudas is ready to betray them Zidkijah the kings claw backe will not sticke to take his fist from their cheekes, Tertullus the oratour dareth call them pestilent fellowes,
and minsiing damsel Longeth for their Heads in a platter, every Iudas is ready to betray them Zidkijah the Kings claw back will not stick to take his fist from their cheeks, Tertullus the orator dareth call them pestilent Fellows,
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and troublers of the state, if any man of his courtesie will giue thē the hearing.
and troublers of the state, if any man of his courtesy will give them the hearing.
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Festus in his mad mood, will call them mad men, and lay the fault (if there be any) vpon their learning too. Festus in his mad mood, will call them mad men, and lay the fault (if there be any) upon their learning too.
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Demas the wordling will giue them the slip, onely the poore widdow of Sarepta is founde releeuing poore banished Eliah. And some (thanks be to God) but not many in respect of the multitude, haue the ambassadours of the Lord Iesus, in that good account which they should, especially for their works sake, for do not many grudge our meate, number our morsels, Demas the Worldling will give them the slip, only the poor widow of Sarepta is found relieving poor banished Elijah. And 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, for do not many grudge our meat, number our morsels,
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and reckon our liuings to euery farthing? Christ commanded his to carry neither bread nor money, nor to put on two coates:
and reckon our livings to every farthing? christ commanded his to carry neither bred nor money, nor to put on two coats:
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he is a rich man nowadayes that hath two coates to put on, except some that haue twoo or three benefices,
he is a rich man nowadays that hath two coats to put on, except Some that have twoo or three Benefices,
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for many in the world are turned out of all, and yet (God be thanked) they are deliuered.
for many in the world Are turned out of all, and yet (God be thanked) they Are Delivered.
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We may say as Paul saide, we are afflicted on euery side, in pouerty, yet not ouercome of pouerty; as dead, yet aliue; as sorrowing, yet reioycing;
We may say as Paul said, we Are afflicted on every side, in poverty, yet not overcome of poverty; as dead, yet alive; as sorrowing, yet rejoicing;
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as possessing nothing, yet hauing all things.
as possessing nothing, yet having all things.
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In the time of popery one congregation did maintaine many masse-priests, now many congregations will hardely maintaine one good preacher of the gospel:
In the time of popery one congregation did maintain many Mass priests, now many congregations will hardly maintain one good preacher of the gospel:
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and no maruell, for then there were too many foolish Bees that brought all their honny 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 nowe wee haue too many droanes that sucke all the hony out of the churches hiue;
and now we have too many drones that suck all the honey out of the Churches hive;
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yea too many horse-leaches, which alwaies cry, Giue, giue, but neuer say, Ho. One crieth, giue me the college landes, another crieth,
yea too many Horseleeches, which always cry, Give, give, but never say, Ho. One cries, give me the college Lands, Another cries,
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and mee the landes of cathedrall churches; another longeth for the impropriations; the fourth must haue an other benefice or two for to buy him bookes withall;
and me the Lands of cathedral Churches; Another Longeth for the impropriations; the fourth must have an other benefice or two for to buy him books withal;
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one is sicke for a deanry;
one is sick for a deanery;
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and some are sicke of a consumption, and a bishoprike or twoo would restore them againe,
and Some Are sick of a consumption, and a bishopric or twoo would restore them again,
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or some other thing that should go to the church, and some will not leaue till they haue the deuill and all,
or Some other thing that should go to the Church, and Some will not leave till they have the Devil and all,
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or till the deuill haue them.
or till the Devil have them.
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If men take paines, some will rewarde them with a thistle the reward of an Asse:
If men take pains, Some will reward them with a thistle the reward of an Ass:
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others would send away their pastours in worse case then the basest officer in their kitchin, without either warning or wages.
Others would send away their Pastors in Worse case then the Basest officer in their kitchen, without either warning or wages.
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I blame not all, but all such.
I blame not all, but all such.
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Why, say 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,
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,
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and then let them aske that question.
and then let them ask that question.
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Truely many dee as Ananias did, if they giue one groat, they will brag of two.
Truly many dee as Ananias did, if they give one groat, they will brag of two.
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Many aske, from whence commeth the fall of the church? Indeede it is a question to be moued,
Many ask, from 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 remoued:
though the disease will hardly or never be removed:
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It is said that seuen ilfauoured leane kine deuoured seuen fatte kine, and this was Pharaoes dreame;
It is said that seuen ilfauoured lean kine devoured seuen fat kine, and this was Pharaoh's dream;
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but now seuenty times seuen ilfauoured leane kine haue deuoured seauen hundred fatte kine; and this is no dreame, but a very troth: but now seuenty times seuen ilfauoured lean kine have devoured seauen hundred fat kine; and this is no dream, but a very troth:
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but wherefore I pray you are Gods messengers thus handled? Doe they demaunde their dueties? No they dare not;
but Wherefore I pray you Are God's messengers thus handled? Do they demand their duties? No they Dare not;
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for the earthen potte dareth not striue against the brasen vessell, and menne are nowe like drunken guests, which hauing filled their bellies are loath to pay their reckoning.
for the earthen pot dareth not strive against the brazen vessel, and men Are now like drunken guests, which having filled their bellies Are loath to pay their reckoning.
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What is the cause? Any cause will serue the turne in this point. Facile inuenias baculum, quo canem cedas.
What is the cause? Any cause will serve the turn in this point. Facile invenias baculum, quo canem cedas.
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It is an easie matter to find a staffe to beate a dogge withall.
It is an easy matter to find a staff to beat a dog withal.
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When the Pharisies could not abide the doctrine of Christ nor his disciples, they quickly found a iust defence of their quarrell.
When the Pharisees could not abide the Doctrine of christ nor his Disciples, they quickly found a just defence of their quarrel.
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They do that on the sabboth daie which is not lawfull. And wot you what that was;
They do that on the Sabbath day which is not lawful. And wot you what that was;
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they plucked the eares of corne.
they plucked the ears of corn.
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Our Pharises also haue taken vp the same accusation against vs, for (say they) we do that on the saboth day that is not lawful.
Our Pharisees also have taken up the same accusation against us, for (say they) we do that on the Sabbath day that is not lawful.
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And first to begin withal, they crie, out vpon him rebell, he wil not weare the surplis euerie sunday and holy day.
And First to begin withal, they cry, out upon him rebel, he will not wear the surplis every sunday and holy day.
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Againe, he will not reade all seruice at all times, and therefore (whether lawe dispence with him or no for his preaching we haue found sufficient cause to denie him his dutie.
Again, he will not read all service At all times, and Therefore (whither law dispense with him or no for his preaching we have found sufficient cause to deny him his duty.
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Againe, he will not reade diuine seruice to the walles and the windowes:
Again, he will not read divine service to the walls and the windows:
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to the stooles and the stones, & is not this cause sufficient to denie him his dutie? Againe, they preach against papists, Atheists.
to the stools and the stones, & is not this cause sufficient to deny him his duty? Again, they preach against Papists, Atheists.
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vsurers, drunkards, swearers, lords of missc-rule, abuse of apparrell, and other profanings of the sabboth day,
usurers, drunkards, swearers, Lords of missc-rule, abuse of apparel, and other profanings of the Sabbath day,
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and such like comendable, and common excercises of good neighbourhood, and is not this a sufficient cause also? Lastly,
and such like commendable, and Common exercises of good neighbourhood, and is not this a sufficient cause also? Lastly,
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if they should pay the minister his dutie, the lone of so much money were lost, which in many yeares would amount to some round summe,
if they should pay the minister his duty, the lone 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 poore ministers and seruaunts as hath beene shewed before? But what hath good queene Elizabeth done, that she can get nothing of some of them, I hope it is not because she hath banished idolatrie and brought in the gospel.
and Are not all these, or any of these sufficient Causes think you, to handle God's poor Ministers and Servants as hath been showed before? But what hath good queen Elizabeth done, that she can get nothing of Some of them, I hope it is not Because she hath banished idolatry and brought in the gospel.
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Some can rob Peter to pay Paul, (they say) but these men can cunningly rob both Peter and Paul too, and pay neither of both.
some can rob Peter to pay Paul, (they say) but these men can cunningly rob both Peter and Paul too, and pay neither of both.
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Well, we haue beene all this while but among the eares of corne:
Well, we have been all this while but among the ears of corn:
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but what? Are wee sharpe in reproouing their sinne? No, wee dare not say to Herod, thou must not haue thy brothers wife, wee may not say, that a right papist is a ranke traitour,
but what? are we sharp in reproving their sin? No, we Dare not say to Herod, thou must not have thy Brother's wife, we may not say, that a right papist is a rank traitor,
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lest wee should be told, that when we are in our priuileged places, wee prate what we list, as once I was tolde.
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 may not say the magistrates are profaners of the sabboth day, if they suffer it to bee profaned, though the word saith so. We may not say the Magistrates Are profaners of the Sabbath day, if they suffer it to be profaned, though the word Says so.
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And to meddle with any abuses or corruptions in the church, is Auribus canem, to pull a dogge by the eares,
And to meddle with any Abuses or corruptions in the Church, is Auribus canem, to pull a dog by the ears,
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and to put our hande into a hornets nest.
and to put our hand into a hornets nest.
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A learned father (who belike had experience of such things) said once (if not often) Tutior est discentis, quàm docentis ratio:
A learned father (who belike had experience of such things) said once (if not often) Tutior est discentis, quàm docentis ratio:
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It is better to •earne then to teach:
It is better to •earne then to teach:
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but wee may say nowadayes, Tutior est peccantis, quàm arguen•is conditio, It is more daungerous to reprooue sinne, then to commit sinne.
but we may say nowadays, Tutior est Sinners, quàm arguen•is Condition, It is more dangerous to reprove sin, then to commit sin.
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And if euer it were true, it is now true, that Lepores concionantur leonibus, we must preach in fear as poore hates before proude lions:
And if ever it were true, it is now true, that Lepores concionantur leonibus, we must preach in Fear as poor hates before proud Lions:
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for if we please them not, they will say as Achab said, Hee doth not prophecie good vnto me,
for if we please them not, they will say as Ahab said, He does not prophecy good unto me,
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but euill, and therefore my soule doth hate him. We reade that Pharao cried against the Israelites as appeareth in Exod. 5.8.
but evil, and Therefore my soul does hate him. We read that Pharaoh cried against the Israelites as appears in Exod 5.8.
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Giue them no more straw but let them gather it themselues, and get it where they can, Give them no more straw but let them gather it themselves, and get it where they can,
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and yet we will haue our whole tale of bricke;
and yet we will have our Whole tale of brick;
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And why so? for they be idle and crie, Let vs go three daies iourny into the wildernesse and offer sacrifice vnto God. And why so? for they be idle and cry, Let us go three days journey into the Wilderness and offer sacrifice unto God.
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So play many with vs, for they crie, let our pastors and preachers haue no more liberty giuen them let them gather their straw thēselues, that is, let them preach as much as they will (for they account of preaching but as offstraw;) but in the meaue time we wil haue our whole tale of bricke, that is, all our old customes and ceremonies kept whatsoeuer they be:
So play many with us, for they cry, let our Pastors and Preachers have no more liberty given them let them gather their straw themselves, that is, let them preach as much as they will (for they account of preaching but as offstraw;) but in the meaue 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 lawe for them, yet will wee haue them to doe as wee will.
and albeit we have no law for them, yet will we have them to do as we will.
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And why so? Because for sooth (as they say) we be idle, and crie, let vs go offer sacrifice;
And why so? Because for sooth (as they say) we be idle, and cry, let us go offer sacrifice;
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that is (say they) they neuer leaue calling to church, and to the sermon euery day,
that is (say they) they never leave calling to Church, and to the sermon every day,
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and there wee must be reprooued for euerie 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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and they were as good be idle as thus occupied.
and they were as good be idle as thus occupied.
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And as Pharao vrged those things at Israels hands, which hee would not touch himselfe with his least finger:
And as Pharaoh urged those things At Israel's hands, which he would not touch himself with his least finger:
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so these Pharaos would lay heauier burthens vppon the ministers backes, then either prince, or lawe, or conscience will warrant.
so these Pharaohs would lay Heavier burdens upon the Ministers backs, then either Prince, or law, or conscience will warrant.
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Againe, because the Egyptian taske was not done, the Israelites, and their officers were beaten.
Again, Because the Egyptian task was not done, the Israelites, and their Officers were beaten.
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Euen so, because their taske (I meane not the taske of the lawe, for that haue wee borne,
Eve so, Because their task (I mean not the task of the law, for that have we born,
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and are ready most willingly to vnder go it) but the vnstinted taske of mens vnbrideled affections, whose behauiour sauoureth of the discipline of an alehouse,
and Are ready most willingly to under go it) but the unstinted task of men's unbridled affections, whose behaviour savoureth of the discipline of an alehouse,
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because their taske is not done:
Because their task is not done:
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we are beaten with the slaunderous tongues of vngodly men, with the reproch of the world, with the disgrace of our ministery, with the bitings of pouertie;
we Are beaten with the slanderous tongues of ungodly men, with the reproach of the world, with the disgrace of our Ministry, with the bitings of poverty;
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and if some might preuaile, with the losse of libertie, liuing, and life it selfe;
and if Some might prevail, with the loss of liberty, living, and life it self;
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for they crie Crucifige already, the Lord (if it be his will) turne such Pharaoes hearts.
for they cry Crucifige already, the Lord (if it be his will) turn such Pharaoh's hearts.
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But, will not the Lord be reuenged of his seruants wrong and oppression? Yes no doubt;
But, will not the Lord be revenged of his Servants wrong and oppression? Yes no doubt;
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for if Princes take that contempt to themselues which is offered to their ambassadours, much more will God.
for if Princes take that contempt to themselves which is offered to their Ambassadors, much more will God.
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If Haman and Ammon stincke in the nostrels of Israel, for their villanie offered to Dauids messengers, much more shall these stinke before God. If Haman and Ammon stink in the nostrils of Israel, for their villainy offered to David messengers, much more shall these stink before God.
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And if God made Ierusalem, yea euen famous Ierusalem a heape of stones, and the shame of the world,
And if God made Ierusalem, yea even famous Ierusalem a heap of stones, and the shame of the world,
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for mocking, despising, & misusing of Gods messengers, how shall God suffer these oppressing Pharaoes, whether they be papists,
for mocking, despising, & misusing of God's messengers, how shall God suffer these oppressing Pharaoh's, whither they be Papists,
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or atheists, or libertines, or neuters, or Machiauils, whether in city or country, whether in village or in cotage,
or atheists, or Libertines, or neuters, or Machiauils, whither in City or country, whither in village or in cottage,
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or whersoeuer or who soeuer they be, how shal God suffer them at last thogh he suffer them long to escape his heauy wrath? Therefore I would wish that this contempt and neglect of Gods ministers might be banished from amongst vs;
or wheresoever or who soever they be, how shall God suffer them At last though he suffer them long to escape his heavy wrath? Therefore I would wish that this contempt and neglect of God's Ministers might be banished from among us;
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for although in respect of humane infirmities, they are but as other men are; although the messenger of Sathan bee sent to buffet them;
for although in respect of humane infirmities, they Are but as other men Are; although the Messenger of Sathan be sent to buffet them;
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and though there bee a lawe in their members, rebelling against the law of their minds, whereby many times they are led (against their wils captiues to the law of sinne, oh wretched men that we are:
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:
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yet in respect of their office which is honourable and excellēt in respect of him whose message they bring;
yet 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 which they bring, they are to be regarded and reuerenced:
and in respect of the message it self which they bring, they Are to be regarded and reverenced:
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and so much for the dignitie of Gods ministers. Their authoritie is great, honourable is their office, and great is their dignity;
and so much for the dignity of God's Ministers. Their Authority is great, honourable is their office, and great is their dignity;
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their duety therefore must needes be very great, but which is the greatest I know not.
their duty Therefore must needs be very great, but which is the greatest I know not.
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They are messengers of Gods counselles, therefore they must be trusty; they are fathers vnto Gods children, therefore they must be louing and tender;
They Are messengers of God's Counsels, Therefore they must be trusty; they Are Father's unto God's children, Therefore they must be loving and tender;
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they are builders of Gods church, stewards of Gods housholde, shepeheards of Gods flocke, therefore they must be skilfull, faithfull, and watchfull; they Are Builders of God's Church, Stewards of God's household, shepherds of God's flock, Therefore they must be skilful, faithful, and watchful;
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they are captaines ouer Gods church, which is terrible as an army with banners, therefore they must not be feareful and faint-hearted;
they Are Captains over God's Church, which is terrible as an army with banners, Therefore they must not be fearful and fainthearted;
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they are the lightes of the world, and the salt of the earth, and therefore they must neither stand vnder a bushel, nor be vnsauoury; they Are the lights of the world, and the salt of the earth, and Therefore they must neither stand under a bushel, nor be unsavoury;
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they are nurses of gods tender ones, therfore their breasts should neuer be without milke;
they Are Nurse's of God's tender ones, Therefore their breasts should never be without milk;
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they are to heale with old and yong, with learned and vnlearned, with strong and weake, with wilful and ignorant,
they Are to heal with old and young, with learned and unlearned, with strong and weak, with wilful and ignorant,
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and with all sorts, therefore they must be wise. In the time of peace, and in the time of warre, in time of prosperity,
and with all sorts, Therefore they must be wise. In the time of peace, and in the time of war, in time of Prosperity,
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and in time of aduersity, in season, and out of season, and at all times; therfore they must be no time-seruers:
and in time of adversity, in season, and out of season, and At all times; Therefore they must be no timeservers:
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Against principallities and powers, against holds mighty and strong against flesh and bloud the world & worldlings, the deuill and hell, presumption and despaire,
Against principalities and Powers, against holds mighty and strong against Flesh and blood the world & worldlings, the Devil and hell, presumption and despair,
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and against all sin in others and in themselues:
and against all since in Others and in themselves:
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before princes and subtects, before angels & men, before heauen and earth, and before God himselfe,
before Princes and subtects, before Angels & men, before heaven and earth, and before God himself,
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& therefore their garners must be stored with al kind of grain, both old and new, their lips must alwaies preserue knowledge.
& Therefore their garners must be stored with all kind of grain, both old and new, their lips must always preserve knowledge.
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Their hands must be holden vp, & their armes vnderset whē they faint in prayer, their eies should dazle with waiting for the hope of their praier, their cheekes shuld be watered with teares, Their hands must be held up, & their arms underset when they faint in prayer, their eyes should dazzle with waiting for the hope of their prayer, their cheeks should be watered with tears,
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when they pray for the sins of the people, & when they can pray and preach no longer, let thē chatter like a swallow, mourne like a doue und grone in their spirites:
when they pray for the Sins of the people, & 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 oportet Episcopum mori concionantem & orantem, saith a godly father.
for oportet Bishop Mori concionantem & orantem, Says a godly father.
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A good Bishop must die preaching, and praying, & must pray and preach till he die.
A good Bishop must die preaching, and praying, & must pray and preach till he die.
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What should I say more, he is the minister of God, therefore of God hee must learne his duty,
What should I say more, he is the minister of God, Therefore of God he must Learn his duty,
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and vnto God he must performe his dutie. Hee is to speake in the name of god, therefore he must speake both what,
and unto God he must perform his duty. He is to speak in the name of god, Therefore he must speak both what,
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& when, & to whom, & in that maner that God will.
& when, & to whom, & in that manner that God will.
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If therefore we speake mens inuentions in painted eloquence to set forth our selues, to some & not to all, faintly and coldly, to Tharsis for Niniuy,
If Therefore we speak men's Inventions in painted eloquence to Set forth our selves, to Some & not to all, faintly and coldly, to Tharsis for Niniuy,
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if we condemne the good, and commend the bad, encourage the wicked, and discourage the godly,
if we condemn the good, and commend the bad, encourage the wicked, and discourage the godly,
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if we speake but ance a yeare, once a quarter, or when we list, or not at all,
if we speak but ance a year, once a quarter, or when we list, or not At all,
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and at all times as occasion serueth, both instantly and earnestly, we doe not the dutie of good messengers.
and At all times as occasion serveth, both instantly and earnestly, we do not the duty of good messengers.
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But if wee speake Gods glorious will, without adding or diminishing, in the euidence of the spirit, to the conscience as wel as to the eare, to the courtier and countrieman, with courage and boldnesse, with wisedome and discretion, with a zeale of Gods glorie, a loue of Gods people,
But if we speak God's glorious will, without adding or diminishing, in the evidence of the Spirit, to the conscience as well as to the ear, to the courtier and 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, and that continually, constantly, and faithfully, then wee doe the dutie of Gods ministers,
and a desire of their good, and that continually, constantly, and faithfully, then we do the duty of God's Ministers,
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If therefore any man shal send for Gods minister, to schoole him before hande, and to teach him either what to speake,
If Therefore any man shall send for God's minister, to school him before hand, and to teach him either what to speak,
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as generall doctrine without application, or howe to speake, as in fine tearmes, and filed phrases, to please all,
as general Doctrine without application, or how to speak, as in fine terms, and filed phrases, to please all,
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and to displease none (as the manner of some is, and who is not cunning in the ministers office,
and to displease none (as the manner of Some is, and who is not cunning in the Ministers office,
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and in euerie mans office sauing his owne) wee are to signifie thus much vnto him, that wee are not ministers of mens vnbrideled affections,
and in every men office Saving his own) we Are to signify thus much unto him, that we Are not Ministers of men's unbridled affections,
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but of the Lordes most holie will, and therefore wee must not speake either what they will,
but of the lords most holy will, and Therefore we must not speak either what they will,
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or how they list, but all must bee both for matter, and maner as God wil;
or how they list, but all must be both for matter, and manner as God will;
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so said Michaiah the tru prophet to the kings eunuch; so said Balaam the false prophet to the King himselfe;
so said Michaiah the true Prophet to the Kings eunuch; so said balaam the false Prophet to the King himself;
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and so say we to euery one. And good reason;
and so say we to every one. And good reason;
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for if the Lawyer wil scorne to learne of the Diuine to pleade at the barre,
for if the Lawyer will scorn to Learn of the Divine to plead At the bar,
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why should the Lawyer take vppon him to teach the Diuine how to speake in the pulpit? And if our seruants are not to doe our busines by other mens directions;
why should the Lawyer take upon him to teach the Divine how to speak in the pulpit? And if our Servants Are not to do our business by other men's directions;
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if the steward must not dispose of his masters goodes at another mans appointment; if the captain must not fight when the meane souldier wil appoint him;
if the steward must not dispose of his Masters goods At Another men appointment; if the captain must not fight when the mean soldier will appoint him;
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and if the souldier must not fight with such weapons as his ennemie will appoint him,
and if the soldier must not fight with such weapons as his enemy will appoint him,
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why then should Gods minister (who is to pleade Gods matters, to doe Gods busines, to dispose of Gods treasures,
why then should God's minister (who is to plead God's matters, to do God's business, to dispose of God's treasures,
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and to fight the Lords battels) become a slaue and a seruant to mens affections? If he should (which God forbid) hurt he may do much;
and to fight the lords battles) become a slave and a servant to men's affections? If he should (which God forbid) hurt he may do much;
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but God he shal do none.
but God he shall do none.
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And yet I deny not, but that the minister is to receiue good counsel of any man.
And yet I deny not, but that the minister is to receive good counsel of any man.
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And the Colossians may say to Archippus, looke to thy ministery. And so much for the authoritie, dignitie, and duetie of Gods ministers.
And the colossians may say to Archippus, look to thy Ministry. And so much for the Authority, dignity, and duty of God's Ministers.
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And thus much both for the persons exhorted, and exhorting. In the second part we are to consider;
And thus much both for the Persons exhorted, and exhorting. In the second part we Are to Consider;
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first of that whereunto they are exhorted, and then of the reason why. For the first, it is repentance, and is here called a turning again:
First of that whereunto they Are exhorted, and then of the reason why. For the First, it is Repentance, and is Here called a turning again:
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alluding to one that is out of his way, and cannot come into the right way,
alluding to one that is out of his Way, and cannot come into the right Way,
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except hee turne againe, or else to one that had left some thing behinde him, without which his iourney could, not prosper,
except he turn again, or Else to one that had left Some thing behind him, without which his journey could, not prosper,
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but most likely to a wife diuorsed from her husband, for adulterie, but he calling to mind the old and sweet loue that was wont to be between them, calleth her againe,
but most likely to a wife divorced from her husband, for adultery, but he calling to mind the old and sweet love that was wont to be between them, calls her again,
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and offers stil to be her spouse, vpon condition that shee wil become a new woman.
and offers still to be her spouse, upon condition that she will become a new woman.
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At all these staies were we all of our selues, for by nature we are all gone out of the way, we are corrupt,
At all these stays were we all of our selves, for by nature we Are all gone out of the Way, we Are corrupt,
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and become abhominable, the waies of peace we haue not knowen.
and become abominable, the ways of peace we have not known.
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But then did the Lord cal vnto vs, and said, Adam where art thou? come into the right way, Christ Iesus the seed of the woman, is the way the truth and the life, walke thou in this way,
But then did the Lord call unto us, and said, Adam where art thou? come into the right Way, christ Iesus the seed of the woman, is the Way the truth and the life, walk thou in this Way,
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and he shall conduct thee directly vnto Chanaan the kingdome of heauen.
and he shall conduct thee directly unto Canaan the Kingdom of heaven.
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Againe, when we had found Christ the way, wee made no more reckoning but thought that we had all,
Again, when we had found christ the Way, we made no more reckoning but Thought that we had all,
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when wee had the way, but we were denied; for we left behind vs the works of faith, and repentance.
when we had the Way, but we were denied; for we left behind us the works of faith, and Repentance.
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We were going to Christ, not like the wisemen with our presents, but like the foolish virgins without oyle in our lamps;
We were going to christ, not like 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 vnto vs, and saith. but behold, the Lord calls unto us, and Says.
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Turne againe, and take your prouision with you, we also went a whoring after our owne inuentions, we were trudging to hell, with bagge,
Turn again, and take your provision with you, we also went a whoring After our own Inventions, we were trudging to hell, with bag,
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and baggage, we had plighted our troth to the world, sinne, and Sathan. Yet lo:
and baggage, we had plighted our troth to the world, sin, and Sathan. Yet lo:
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God of his infinite mercie and goodnesse, sendeth embassadours after vs, his Prophets, Apostles, and ministers, to call vs backe againe,
God of his infinite mercy and Goodness, sends Ambassadors After us, his prophets, Apostles, and Ministers, to call us back again,
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and to offer vs condicions of peace.
and to offer us conditions of peace.
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Nay hee sent his owne sonne to call vs backe againe, and he crieth, Come vnto me, come vnto me, &c. Nay God himselfe calleth vnto vs,
Nay he sent his own son to call us back again, and he cries, Come unto me, come unto me, etc. Nay God himself calls unto us,
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and he crieth vnto vs why wil you die, O house of Iacob, why wil you die? when this would not serue, he falleth to entreating of vs, that we would be reconciled vnto him. Oh loue without comparison.
and he cries unto us why will you die, Oh house of Iacob, why will you die? when this would not serve, he falls to entreating of us, that we would be reconciled unto him. O love without comparison.
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Thus hath our good God, and most gracious father forbidde the banes of matrimonie betweene the deuil and vs, and offereth vs a better match,
Thus hath our good God, and most gracious father forbid the banes of matrimony between the Devil and us, and Offereth us a better match,
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euen his owne sonne, the heire of all things and king of heauen and earth,
even his own son, the heir of all things and King of heaven and earth,
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and all vpon this condition, that we will turne againe, and forsake the deuill, with all his works,
and all upon this condition, that we will turn again, and forsake the Devil, with all his works,
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and embrace Christ Iesus with all his merites, and serue him in righteousnes, and true holyne all the daies of our life, blessed be his name for euer.
and embrace christ Iesus with all his merits, and serve him in righteousness, and true holyne all the days of our life, blessed be his name for ever.
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Well then, by this time wee see what true repentance is, namely a continuall turning againe vnto God, by forsaking our old waies of iniquitie,
Well then, by this time we see what true Repentance is, namely a continual turning again unto God, by forsaking our old ways of iniquity,
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and transgression, and walking in the new waies of holy life, by casting off the worke of darkenes,
and Transgression, and walking in the new ways of holy life, by casting off the work of darkness,
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and putting on the armour of light.
and putting on the armour of Light.
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This turning againe, is a hatred of all sinne past, with a hearty sorow for the same, with a care to preuent sin to come,
This turning again, is a hatred of all sin past, with a hearty sorrow for the same, with a care to prevent since to come,
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and a stedfast resolution not to entertaine it, when it is offered againe.
and a steadfast resolution not to entertain it, when it is offered again.
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It is a conquest of our owne wills and affections, and a subiecting them vnto the will of God. It is a conquest of our own wills and affections, and a subjecting them unto the will of God.
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The time of this turning againe must be alwaies, euen while it is saide to day.
The time of this turning again must be always, even while it is said to day.
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This turning againe must be by one certain way, and that is Iesus Christ.
This turning again must be by one certain Way, and that is Iesus christ.
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And for the better finding out of our way, & keeping of it being found, we must needs haue a lanterne to our feete,
And for the better finding out of our Way, & keeping of it being found, we must needs have a lantern to our feet,
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and a light to our pathes, and that must bee the word 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 we walke in this world as on a sea of glasse, verie slipperie,
And Because we walk in this world as on a sea of glass, very slippery,
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and we verie feeble & faint, wee must haue the staffe of faith to goe by.
and we very feeble & faint, we must have the staff of faith to go by.
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Our guide must be the spirit of wisedome, knowledge, vnderstanding, of courage, and strength.
Our guide must be the Spirit of Wisdom, knowledge, understanding, of courage, and strength.
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And because Christ our way is holy ground, wee must therefore put off the shooes of our beastly affections, which carried vs euerie way before,
And Because christ our Way is holy ground, we must Therefore put off the shoes of our beastly affections, which carried us every Way before,
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and put vpon our feete the shooes of preparation to the gospel.
and put upon our feet the shoes of preparation to the gospel.
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In this our turning again, we shal meet with many discouragements, we must therefore be couered with a helmet of hope, In this our turning again, we shall meet with many discouragements, we must Therefore be covered with a helmet of hope,
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and lest our old enimies the world, the flesh, and the deuill, should make vs retire backe, we must put vpon vs the whole armour of god, be valiant,
and lest our old enemies the world, the Flesh, and the Devil, should make us retire back, we must put upon us the Whole armour of god, be valiant,
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and quit our selues like men, and so march forward toward our heuenly Chanaan.
and quit our selves like men, and so march forward towards our heavenly Canaan.
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And if at any time we chance to loose our way, as being either benighted, weather beaten,
And if At any time we chance to lose our Way, as being either benighted, weather beaten,
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or otherwise beguiled, we must goe about the cittie;
or otherwise beguiled, we must go about the City;
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by the streets and open places, and enquire of the watchmen, the ministers that are set to go about the cittie,
by the streets and open places, and inquire of the watchmen, the Ministers that Are Set to go about the City,
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if they did not see him whome our soule loueth, & if they shall shew vs where he is, we must not say, I haue put off my coate,
if they did not see him whom our soul loves, & if they shall show us where he is, we must not say, I have put off my coat,
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howe shall I put it on? but leauing all such dilatory pleaes, turne againe, and meete him with great ioy.
how shall I put it on? but leaving all such dilatory pleas, turn again, and meet him with great joy.
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If these be the properties and qualities of true repentance, then are many in the world far from true repentance.
If these be the properties and qualities of true Repentance, then Are many in the world Far from true Repentance.
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The papists dispence with murther & treson. The Papists dispense with murder & treason.
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The price of whordome, incest, sodomitry, patricide, matricide, fratricide, & of all sin is set down in the market of Rome where.
The price of whoredom, Incest, sodomitry, patricide, matricide, fratricide, & of all since is Set down in the market of Room where.
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Omnia venalia, al is for mony, & the deuil clarke of the matket, far inough therefore are they from true repētance,Omnia venalia, all is for money, & the Devil Clerk of the matket, Far enough Therefore Are they from true Repentance,
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neither can they be saued, except they turne againe.
neither can they be saved, except they turn again.
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Their foolish penance of whipping, creeping to the crosse, going bare foote, and such like, God neuer required,
Their foolish penance of whipping, creeping to the cross, going bore foot, and such like, God never required,
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and therefore no true conuersion, except they leaue these toies and turne againe.
and Therefore no true conversion, except they leave these toys and turn again.
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The Turke followeth his Alcaron, euen darkenesse it selfe, leauing the word of God, euen light it selfe,
The Turk follows his alcaron, even darkness it self, leaving the word of God, even Light it self,
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and therfore so long as he doth so he cannot turne againe.
and Therefore so long as he does so he cannot turn again.
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The Iewes denied Christ the right way, and therefore they are farre from this turning againe. The Iewes denied christ the right Way, and Therefore they Are Far from this turning again.
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The Anabaptist reiecteth the written word of God, and relieth vppon his drousie dreames, and night-reuilations, The Anabaptist rejects the written word of God, and Relieth upon his drowsy dreams, and night-reuilations,
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and therfote shal not possibly find the right way, except he turne againe.
and therfote shall not possibly find the right Way, except he turn again.
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The Neuter is for any way, and therefore out of the right way, except he turne againe.
The Neuter is for any Way, and Therefore out of 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, wil not acknowledge that there is either god or deuill, hell or heauen,
The Machiavellian with the Atheist, will not acknowledge 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, which one day they shal know to their cost, except they returne.
and in all their actions they quench the Spirit of god, which one day they shall know to their cost, except they return.
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The prophane worldling, with Esau weepeth not for his sins, but for the losse of som worldly cōmodity, but this is no true turning.
The profane worldling, with Esau weeps not for his Sins, but for the loss of Some worldly commodity, but this is no true turning.
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The presumptuous person driues of al to the last hour, & therfore is like to be preted, if in time hee doe not turne againe.
The presumptuous person drives of all to the last hour, & Therefore is like to be preted, if in time he do not turn again.
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The desperate person is in hatred with himselfe for his sinnes, but because he wanteth Christ the way,
The desperate person is in hatred with himself for his Sins, but Because he Wants christ the Way,
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and the staffe of faith he layeth violent hands vpon his owne body, and destroieth the good creature of God,
and the staff of faith he Layeth violent hands upon his own body, and Destroyeth the good creature of God,
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and so turneth further from god, then euer before.
and so turns further from god, then ever before.
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The turning turner that turneth with the weathercocke in the wind, must also turne againe before he can be saued.
The turning turner that turns with the weathercock in the wind, must also turn again before he can be saved.
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The churchpapist turneth in shew, but not in truth, and therefore must looke for his portion with hypocrites except hee turne againe.
The churchpapist turns in show, but not in truth, and Therefore must look for his portion with Hypocrites except he turn again.
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The Barbarians turned from one opinion to another, but both in extremities;
The Barbarians turned from one opinion to Another, but both in extremities;
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for one while they iudged Paul as a murtherer, another while they esteemed him as a God.
for one while they judged Paul as a murderer, Another while they esteemed him as a God.
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Our Brownists also once accounted highly of gods ministers, but now they account them but murtherers, and false prophets;
Our Brownists also once accounted highly of God's Ministers, but now they account them but murderers, and false Prophets;
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once they thought our church to be the onely church, but now no church;
once they Thought our Church to be the only Church, but now no Church;
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but I hope that so many of them as belong vnto God, shall one day turne againe.
but I hope that so many of them as belong unto God, shall one day turn again.
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Some turne from popery, to Atheisme, from one sinne to another, but to God they cannot turne,
some turn from popery, to Atheism, from one sin to Another, but to God they cannot turn,
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except by true repentance they turne againe.
except by true Repentance they turn again.
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Some turne as dogges do, that is, either to their vomit againe, or else to snatch at them which bring them meate.
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 I could deuise a way to make vsurers turne againe, but I feare mee I shall not,
I would I could devise a Way to make usurers turn again, but I Fear me I shall not,
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for they which can cosin al lawes, (no doubt) will be too cunning for me.
for they which can Cousin all laws, (no doubt) will be too cunning for me.
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Vsury is a deu•• that all the disciples of Christ, in England cannot cast out,
Usury is a deu•• that all the Disciples of christ, in England cannot cast out,
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for it is a kinde that will 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 reade that there was a man possessed with a deuill called Legion, hee kept amongst the graues, We read that there was a man possessed with a Devil called Legion, he kept among the graves,
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and no man could passe quietly by him:
and no man could pass quietly by him:
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I thinke vsurers also are possessed with the same deuill, for no man can passe by without his marks.
I think usurers also Are possessed with the same Devil, for no man can pass by without his marks.
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The father crieth, oh my sonne is vndone by the vsurer, the sonne crieth, oh the vsurer hath eaten vp my father,
The father cries, o my son is undone by the usurer, the son cries, o the usurer hath eaten up my father,
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and euerie one that commeth that way where the vsurer keepeth, crieth, God keepe me out of the vsurers hands.
and every one that comes that Way where the usurer Keepeth, cries, God keep me out of the usurers hands.
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No statute, nor lawes can tame vsurie, for he hath so many turnings and turne againes, that a man cannot tell where to find him.
No statute, nor laws can tame Usury, for he hath so many turnings and turn agains, that a man cannot tell where to find him.
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He is in money, and wares, in buying and selling, he dealeth for ready money,
He is in money, and wares, in buying and selling, he deals for ready money,
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and for time, hee borroweth and lendeth, he dealeth by himselfe and his brokers, the deuils huntsmen.
and for time, he borroweth and dares, he deals by himself and his brokers, the Devils huntsmen.
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And this is certaine, that vsurie is growē so strong, that hee hath sinewes and bones like a man,
And this is certain, that Usury is grown so strong, that he hath sinews and bones like a man,
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and walketh vp and downe the streetes like a seruing man, like a gentleman, like a marchant man, and like an alderman;
and walks up and down the streets like a serving man, like a gentleman, like a merchant man, and like an alderman;
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yea and that so stoutly that •e taketh the wall of all honestie and religion.
yea and that so stoutly that •e Takes the wall of all honesty and Religion.
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These turners are like the deuill, who being driuen out of a man, woulde needes bee in the swine, These turners Are like the Devil, who being driven out of a man, would needs be in the Swine,
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but wheresoeuer they be, they wil be sure to do no good.
but wheresoever they be, they will be sure to do no good.
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Good brethren, in many things we sin all, and therefore wee haue neede at all times to be turning againe.
Good brothers, in many things we sin all, and Therefore we have need At all times to be turning again.
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In euerie turning againe there is terminus à quo, & terminus ad quem; that is, the thing from which, and the thing vnto which wee must turne.
In every turning again there is terminus à quo, & terminus ad Whom; that is, the thing from which, and the thing unto which we must turn.
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Saint Paul sheweth that we must turn from idols, to the liuing God.
Saint Paul shows that we must turn from Idols, to the living God.
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And Ieremy in the first words of his text, sheweth that we must turne from our disobedience to true obedience,
And Ieremy in the First words of his text, shows that we must turn from our disobedience to true Obedience,
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for the reprouing of the one is the approuing of the other, and the forbidding of the one is the cōmanding of the other.
for the reproving of the one is the approving of the other, and the forbidding of the one is the commanding of the other.
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And to say the truth, they are truely turned vnto God, who are truely obedient to the word of God,
And to say the truth, they Are truly turned unto God, who Are truly obedient to the word of God,
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and they are indeed disobedient persons which 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 shewes of holines we can if wee obey not the word in al things that concerne vs, we are vnholy, wee are not truely conuerted.
And Therefore let us make what shows of holiness we can if we obey not the word in all things that concern us, we Are unholy, we Are not truly converted.
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The word of God forbids vs to follow the fashions of the world, it forbids men the wearing of long haire,
The word of God forbids us to follow the fashions of the world, it forbids men the wearing of long hair,
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& womē the laying out of their haire, & both men & women to disguise themselues in strange attire,
& women the laying out of their hair, & both men & women to disguise themselves in strange attire,
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now if (al this notwithstanding) we shal practise the contrary, what doe wee else but turne from the Lord vnto Sathan, who is our terminus ad quem. The Lord in his word forbids all lying,
now if (all this notwithstanding) we shall practise the contrary, what do we Else but turn from the Lord unto Sathan, who is our terminus ad Whom. The Lord in his word forbids all lying,
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and false dealing to deceiue, and all deceit to liue;
and false dealing to deceive, and all deceit to live;
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if any man in his shop, or else-where shall vse both, they may well be hearers of the worde,
if any man in his shop, or elsewhere shall use both, they may well be hearers of the word,
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but God will note them for monstrous rebels and hypocrites. And thus wee are to examine our selues for euery other thing.
but God will note them for monstrous rebels and Hypocrites. And thus we Are to examine our selves for every other thing.
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For the wickedest man that liueth may heare the word of god gladly reuerence the preacher, & in many things obey the word, as Herod did;
For the wickedest man that lives may hear the word of god gladly Reverence the preacher, & in many things obey the word, as Herod did;
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but Herod would stil haue his brothers wife, and so many will loue one sin or other as their dearling.
but Herod would still have his Brother's wife, and so many will love one since or other as their darling.
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And surely the deuill can draw a man to hell aswell with one bait as with a thousand.
And surely the Devil can draw a man to hell aswell with one bait as with a thousand.
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Gods children must therefore striue against all sinne, and in euery thing labour to obey the word;
God's children must Therefore strive against all sin, and in every thing labour to obey the word;
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or else, as God did allowe the good things, and euer had somewhat to say for the euill that hee found in the seauen Churches of Asia, so will his maiestie reckon with vs for all our sinnes, not onelie of omission but commission;
or Else, as God did allow the good things, and ever had somewhat to say for the evil that he found in the seauen Churches of Asia, so will his majesty reckon with us for all our Sins, not only of omission but commission;
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although he doe finde some, yea many good things amongst vs.
although he do find Some, yea many good things among us
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Many, vnder pretence of obedience to Princes would giue entertainement to any religion, forgetting that god must be obeied before men,
Many, under pretence of Obedience to Princes would give entertainment to any Religion, forgetting that god must be obeyed before men,
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but such men are most disobedient to the King of al kings, but truely obedient to none.
but such men Are most disobedient to the King of all Kings, but truly obedient to none.
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Many againe crie, obedience, obedience, as though they were compounded of nothing but of obedience, and yet all is not gold that shineth;
Many again cry, Obedience, Obedience, as though they were compounded of nothing but of Obedience, and yet all is not gold that shines;
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and flattering Iudas is not the faithfullest disciple; & ex vnguibus leonem, ex fructibus arborem, the lyon shall be knowen by his clawes,
and flattering Iudas is not the Faithfullest disciple; & ex vnguibus leonem, ex fructibus Arborem, the Lion shall be known by his claws,
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and the tree by his fruit.
and the tree by his fruit.
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For let a man looke well vpon many of them, and he shall see that there are not any generally to all lawes more disobedient, in their liues, none more dissolute and scandalous in their worshipping of god, none more superstitious, in the principles of true religion, none more ignorant, in their dealing, none more vniust,
For let a man look well upon many of them, and he shall see that there Are not any generally to all laws more disobedient, in their lives, none more dissolute and scandalous in their worshipping of god, none more superstitious, in the principles of true Religion, none more ignorant, in their dealing, none more unjust,
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and deceitfull where aduantage is giuen them, none more cruell & mercilesse, and in all their sports & pastimes none more profane, and filthy, and blasphemous;
and deceitful where advantage is given them, none more cruel & merciless, and in all their sports & pastimes none more profane, and filthy, and blasphemous;
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which kinde of people are not much vnlike Caius Gracchus, who tooke vpon him the defence of the treasurie, wherof he himselfe was the spoiler.
which kind of people Are not much unlike Caius Gracchus, who took upon him the defence of the treasury, whereof he himself was the spoiler.
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So they crie obedience, when none are more disobedient then they;
So they cry Obedience, when none Are more disobedient then they;
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like theeues which hauing done a robberie, can make hew and crie after the true man.
like thieves which having done a robbery, can make hew and cry After the true man.
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Some can hold one with a tale, while they picke his purse, but these are cunning theeues, which can hold the world with a tale of obedience,
some can hold one with a tale, while they pick his purse, but these Are cunning thieves, which can hold the world with a tale of Obedience,
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and conformitie, while they in the meane time doe deceiue both Prince, church, and common wealth of their duties,
and conformity, while they in the mean time do deceive both Prince, Church, and Common wealth of their duties,
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and themselues of Gods fauour, if in time they take not a new course.
and themselves of God's favour, if in time they take not a new course.
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Such hallow hearted Ambo-dexters, haue learned to serue the time, but to serue their own turne, looking when time will turne, that they may turne with time:
Such hallow hearted Ambo-dexters, have learned to serve the time, but to serve their own turn, looking when time will turn, that they may turn with time:
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but if carefull circumspection be had, which the necessity of these times requireth & the subtilties of these enimies craue, it will be no hard matter to discerne the wolues,
but if careful circumspection be had, which the necessity of these times requires & the subtleties of these enemies crave, it will be no hard matter to discern the wolves,
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though they wander in sheepes clothing, by the noise of their howling, and to descrie the asse (though he iet in the lions skin) by the length of his eares,
though they wander in Sheep clothing, by the noise of their howling, and to descry the Ass (though he jet in the Lions skin) by the length of his ears,
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except by true repentance in time they turne againe, which God grant if it be his will.
except by true Repentance in time they turn again, which God grant if it be his will.
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But heere ariseth a question, and that is this:
But Here arises a question, and that is this:
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Whether a man in turning to God, must forsake the companie of the wicked or no? If yea (as they ought indeede) why did these Iewes continue still among the Assirians which were idolatours? and why went they not to Zion, the place of gods worship? Of if they could not,
Whither a man in turning to God, must forsake the company of the wicked or no? If yea (as they ought indeed) why did these Iewes continue still among the Assyrians which were Idolaters? and why went they not to Zion, the place of God's worship? Of if they could not,
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because they were in captiuitie, to what purpose then serued this exhortatiō? The answer is not heard? There is a turning in outward action and affection:
Because they were in captivity, to what purpose then served this exhortation? The answer is not herd? There is a turning in outward actium and affection:
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In outward action, whē a christian doth that which he ought to do, and may lawfully, & conueniently do it.
In outward actium, when a christian does that which he ought to do, and may lawfully, & conveniently do it.
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In affection when a christian would doe that which hee ought to do, but cānot, being letted outwardly, by imprisonment, sickenes, banishment, the lawe, or such like:
In affection when a christian would do that which he ought to do, but cannot, being letted outwardly, by imprisonment, sickness, banishment, the law, or such like:
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or inwardly by some natural infirmity. Examples we haue of both in the scripture.
or inwardly by Some natural infirmity. Examples we have of both in the scripture.
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They turned in outward action, who with Dauid fetched home the arke, so did the Niniuites which fasted & praied at the kings cōmandement; They turned in outward actium, who with David fetched home the Ark, so did the Niniuites which fasted & prayed At the Kings Commandment;
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so did likewise the Iewes and Grecians, which burned their books.
so did likewise the Iewes and Greeks, which burned their books.
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In affection turned the Iewes in Babilon, which mourned & wept at the remembrance of Zion.
In affection turned the Iewes in Babylon, which mourned & wept At the remembrance of Zion.
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In affection turned Dauid in banishmēt, whē he desired to go to Gods house with 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 affectiō also turned those men which mourned for all the abhominations that were done in the midst of Ierusalem:
In affection also turned those men which mourned for all the abominations that were done in the midst of Ierusalem:
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And in affection also the Apostle turned, whē he desired to do al that he ought to do,
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 to the law of sin. So we in many things may turne, both in outward action & affection of heart,
but could not, being led captive to the law of since. So we in many things may turn, both in outward actium & affection of heart,
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as frō idolatry to the gospel, from drunkēnes to sobriety, from pride to humilitie, and in many things more.
as from idolatry to the gospel, from Drunkenness to sobriety, from pride to humility, and in many things more.
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Som things are yet wanting (which the church shuld haue, if she had her right) as a learned minister through the whole land,
some things Are yet wanting (which the Church should have, if she had her right) as a learned minister through the Whole land,
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and the prefection of that godly, and ancient discipline, which was in the primitiue church,
and the perfection of that godly, and ancient discipline, which was in the primitive Church,
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but as yet we cannot haue them in acte, yet in affection we embrace them that is, we pray for them, we woulde gladly haue them if wee might lawfully come by them,
but as yet we cannot have them in act, yet in affection we embrace them that is, we pray for them, we would gladly have them if we might lawfully come by them,
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and this church doth allow in our booke of common prayer, where in plaine words it is said, That there was a godly discipline in the primitiue church, which is to be wished;
and this Church does allow in our book of Common prayer, where in plain words it is said, That there was a godly discipline in the primitive Church, which is to be wished;
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and much to be wished, that is might be restored againe; and much to be wished, that is might be restored again;
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and therefore also when occasion serueth it may be taught, and yet with great wisedome and discretion:
and Therefore also when occasion serveth it may be taught, and yet with great Wisdom and discretion:
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for shall it be prayed for, and not be taught also what it is, that it may be much wished for? yes surely,
for shall it be prayed for, and not be taught also what it is, that it may be much wished for? yes surely,
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for Ignoti nulla cupido, there is no desire of that is not knowen.
for Ignoti nulla Cupido, there is no desire of that is not known.
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And in affecting that which is wanting, we are to beware that impatient rashnes draw out our affections beyond the bond of christian charity,
And in affecting that which is wanting, we Are to beware that impatient rashness draw out our affections beyond the bound of christian charity,
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and godly sobriety, lest we forget to bee thankeful for those singular benefits which wee haue already receiued,
and godly sobriety, lest we forget to be thankful for those singular benefits which we have already received,
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and so for our impatience on the one side, and our ingratitude on the other, we are rewarded, in the ende with the losse of al.
and so for our impatience on the one side, and our ingratitude on the other, we Are rewarded, in the end with the loss of all
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Now followeth the reason of the exhortation in these words: For I am your Lord.
Now follows the reason of the exhortation in these words: For I am your Lord.
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The word Lord, in the originall signifieth to cōmaund as a Lord, or to rule as a husband:
The word Lord, in the original signifies to command as a Lord, or to Rule as a husband:
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either is sufficient, so the sence be taken, as if hee should say;
either is sufficient, so the sense be taken, as if he should say;
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it is good reason thou shouldest turne againe, for thou hast entred a couenant with me,
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 therefore I haue both power our you, and interest in you.
and married thy self unto me, and Therefore I have both power our you, and Interest in you.
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This beeing the sense, the doctrine shall be this;
This being the sense, the Doctrine shall be this;
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first, that it is neuer in vaine to turne to the Lorde, for such is his loue vnto those, whose names are once written in his booke of election, that finally he will not forsake them,
First, that it is never in vain to turn to the Lord, for such is his love unto 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 will embrace them, whensoeuer they shall faithfully turne vnto him:
but most mercifully will embrace them, whensoever they shall faithfully turn unto him:
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Neyther doth he shew vs this fauour because we haue deserued it by our turning againe,
Neither does he show us this favour Because we have deserved it by our turning again,
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as the papists say, but because of his free & vndeserued loue hath made vs this promise.
as the Papists say, but Because of his free & undeserved love hath made us this promise.
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If any shal thinke that of himselfe he hath power or will to turne vnto God, he deceiueth himselfe;
If any shall think that of himself he hath power or will to turn unto God, he deceiveth himself;
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for by nature we run from God as Adam did, but it is God that seeketh vs vp againe.
for by nature we run from God as Adam did, but it is God that seeks us up again.
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Naturally our thoughts are euill continually, our wordes are vaine, our works are filthy;
Naturally our thoughts Are evil continually, our words Are vain, our works Are filthy;
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but it is God that createth in vs new hearts, and that makes our words gracious, and our works acceptable to himselfe,
but it is God that Createth in us new hearts, and that makes our words gracious, and our works acceptable to himself,
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& that by Iesus Christ for of our selues we can not so much as thinke a good thought.
& that by Iesus christ for of our selves we can not so much as think a good Thought.
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And as God only by his grace preuenteth vs, and worketh in vs both the will and the deed, so by the same spirit he draweth vs to him, And as God only by his grace preventeth us, and works in us both the will and the deed, so by the same Spirit he draws us to him,
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or els we neuer come at him:
or Else we never come At him:
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and by no other spirit, doth he also finish that good work he hath begun in vs, & that in Iesus Christ.
and by no other Spirit, does he also finish that good work he hath begun in us, & that in Iesus christ.
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And as our repentance is of god, so is our faith also; for S. Paul saith, To you it is giuen both to beleeue & suffer.
And as our Repentance is of god, so is our faith also; for S. Paul Says, To you it is given both to believe & suffer.
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S. Iohn saith, It is the work of God to beleeue in Iesus Christ.
S. John Says, It is the work of God to believe in Iesus christ.
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And what haue we that we haue not receiued? If we haue receiued al the good we haue from god,
And what have we that we have not received? If we have received all the good we have from god,
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& not from our selues, and that of his free grace and mercy, without any consideration of our parts,
& not from our selves, and that of his free grace and mercy, without any consideration of our parts,
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why should we not attribute al to him again? & why should any part of our conuersion or saluation be ascribed to our selues,
why should we not attribute all to him again? & why should any part of our conversion or salvation be ascribed to our selves,
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or any creature else in heauen or earth, and not wholy to the merits of Christ his death and passion? for shall the disobedience of one man, Adam, destroy all the world,
or any creature Else in heaven or earth, and not wholly to the merits of christ his death and passion? for shall the disobedience of one man, Adam, destroy all the world,
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and shal not the obedience of one man, Iesus Christ, saue al that beleeue? shal the work of men, of Saints, of martires,
and shall not the Obedience of one man, Iesus christ, save all that believe? shall the work of men, of Saints, of Martyrs,
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or of Mary (all sinfull and imperfect) be sufficient, and not the workes of Christ Iesus which are most perfect,
or of Marry (all sinful and imperfect) be sufficient, and not the works of christ Iesus which Are most perfect,
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and perfection it selfe? Is he the seed of the woman that brake the serpents head,
and perfection it self? Is he the seed of the woman that brake the Serpents head,
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and could he not do it without vs? Is he that brasen serpent that heales all those that look on him with the eie of a liuely faith,
and could he not do it without us? Is he that brazen serpent that heals all those that look on him with the eye of a lively faith,
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& must we now licke our selues whole.
& must we now lick our selves Whole.
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But (say the Papists) there is righteousnesse in vs as the accident in the subiect.
But (say the Papists) there is righteousness in us as the accident in the Subject.
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To which we answer, first, though this be true in philosophie, yet it is false in diuinity, and therfore Paul saith, Take heede lest any man spoile you through philosophie.
To which we answer, First, though this be true in philosophy, yet it is false in divinity, and Therefore Paul Says, Take heed lest any man spoil you through philosophy.
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Secondly, there is righteousnes in vs, as ther was sin in Christ;
Secondly, there is righteousness in us, as there was since in christ;
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but in Christ there was no sin really, of his owne, but of ours by imputation;
but in christ there was no since really, of his own, but of ours by imputation;
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neither haue we any righteousnes of our owne, but of Christs, and that by imputation also.
neither have we any righteousness of our own, but of Christ, and that by imputation also.
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Thirdly, God by his good spirit beginneth righteousnes in vs, euen in this life, but it is imperfect and polluted,
Thirdly, God by his good Spirit begins righteousness in us, even in this life, but it is imperfect and polluted,
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so soon as it commeth into the stinking vessels of our corrupted nature, but it shall be perfected in the world to come, by Iesus Christ only.
so soon as it comes into the stinking vessels of our corrupted nature, but it shall be perfected in the world to come, by Iesus christ only.
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But yet the papists haue another shift, as our euill workes are auaileable vnto condemnation, so our good workes are auaileable to saluation:
But yet the Papists have Another shift, as our evil works Are available unto condemnation, so our good works Are available to salvation:
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for (say they) Contrarierum contraria estratio, of contraries, there is a contrary reason. But I answer, the comparison is vnlike, and holdeth not;
for (say they) Contrarierum contraria estratio, of contraries, there is a contrary reason. But I answer, the comparison is unlike, and holds not;
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for first, our sins are of our selues, our righteousnes is of God: secondly, our sinnes are perfectly euill, 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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shall we therfore conclude, that he which keepeth one, deserueth saluation? what more absurd? No, no, both our conuersion and saluation bee the free workes of God. Heauen is our inheritance; ergo, no purchase by vs:
shall we Therefore conclude, that he which Keepeth one, deserves salvation? what more absurd? No, no, both our conversion and salvation be the free works of God. Heaven is our inheritance; ergo, no purchase by us:
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it hath pleased the Father to giue vs the kingdom; ergo, we get it not by our selues.
it hath pleased the 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 which we must enter.
Saint John Says, christ is the door by which we must enter.
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Peter saith, there is no other name vnder heauen whereby we can be saued, but onely by the name of the Lorde Iesus. Peter Says, there is no other name under heaven whereby we can be saved, but only by the name of the Lord Iesus.
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And therefore to ioyne Christ with vs, and his perfect righteousnes, with our broken workes,
And Therefore to join christ with us, and his perfect righteousness, with our broken works,
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euen vnholinesse it selfe, were but to put new cloth in an old garment, and so to make the rent worse;
even unholiness it self, were but to put new cloth in an old garment, and so to make the rend Worse;
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and to put new wine into old bottles, and so to spill all;
and to put new wine into old bottles, and so to spill all;
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and to build part of the house vpon Christ, and part vpon our selues were to set part vpon the foundation, and part besides the foundation,
and to built part of the house upon christ, and part upon our selves were to Set part upon the Foundation, and part beside the Foundation,
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and so to bring all vnder foote.
and so to bring all under foot.
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And therefore if we will be wise builders, let vs ascribe all wholy, and onely to our good God, who hath so loued vs in Christ Iesus, that albeit we haue beene disobedient to his heuenly maiesty,
And Therefore if we will be wise Builders, let us ascribe all wholly, and only to our good God, who hath so loved us in christ Iesus, that albeit we have been disobedient to his heavenly majesty,
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yet if we wil come when he calleth, and vse the ordinary means when he offreth them,
yet if we will come when he calls, and use the ordinary means when he Offereth them,
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& turn again to him with al our hearts, he will be stil our Lord,
& turn again to him with all our hearts, he will be still our Lord,
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& that for his promis sake in Iesus Christ our Lord, and yet al of his fauor vnde serued,
& that for his promise sake in Iesus christ our Lord, and yet all of his favour vnde served,
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and loue vnspeakable, wherwithal he loued vs before the foundation of the world 〈 … 〉
and love unspeakable, wherewithal he loved us before the Foundation of the world 〈 … 〉
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This doctrine is necessary for two sorts of men;
This Doctrine is necessary for two sorts of men;
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First, for those that are too much oppressed with the burthen of their sinne, euen to despaire:
First, for those that Are too much oppressed with the burden of their sin, even to despair:
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these men are to know that Christ Iesus spake vnto them, when as hee saide, Come vnto mee all you that are heauy laden, and I will ease you.
these men Are to know that christ Iesus spoke unto them, when as he said, Come unto me all you that Are heavy laden, and I will ease you.
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And the Prophet heere speaketh vnto them, when hee saith; O you disobedient children turne againe, for I am your Lord.
And the Prophet Here speaks unto them, when he Says; Oh you disobedient children turn again, for I am your Lord.
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Let them onely beleeue, and pray the Lord to helpe their vnbeleefe.
Let them only believe, and pray the Lord to help their unbelief.
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And let not this be the question, whether God will be their good Lord 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 shall be saued or no; but whether they bee surely perswaded of Gods loue in Christ to them or no.
or whither they shall be saved or no; but whither they be surely persuaded of God's love in christ to them or not.
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The second sort are such as are not at all touched with their sins, but are drenched in the sea of sin, and feele not the waues; The second sort Are such as Are not At all touched with their Sins, but Are drenched in the sea of since, and feel not the waves;
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in the middest of the fire they are, and yet feele not the flame;
in the midst of the fire they Are, and yet feel not the flame;
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Gods iugements are present, hell gates are gaping, and death ready to strike them, yet they no whit abashed:
God's Judgments Are present, hell gates Are gaping, and death ready to strike them, yet they no whit abashed:
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No threatning, no promise, no example, nothing will make them forgo their sinnes, that God may forgiue 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 to feele our sins, that we may by true repentance turne againe;
God make us to feel our Sins, that we may by true Repentance turn again;
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for this comfort belongeth to none but to those that in obedience turne to God by Iesus Christ our Lord.
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 we learn from this place, is, that the consideration of gods loue towards vs, should moue vs to serue him in true obedience.
The second thing that we Learn from this place, is, 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; The Lord (saith hee) will curse thy enemies, and them that hate thee, and persecute thee;
This argument did Moses use to the Israelites; The Lord (Says he) will curse thy enemies, and them that hate thee, and persecute thee;
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returne therefore, & obey the voice of the Lord thy God, and do all his commandements.
return Therefore, & obey the voice of the Lord thy God, and do all his Commandments.
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The same argument did Ioshua vse.
The same argument did Ioshua use.
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The Lord saith he hath giuen you a land wherein you did not labor, citties which you builded not, The Lord Says he hath given you a land wherein you did not labour, cities which you built not,
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and vineyards which you planted not: now therefore feare the Lord 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 reason also doth the Lord (by Ieremy ) vse heere. Turne againe, and obey, and why? for I am your Lord.
The same reason also does the Lord (by Ieremy) use Here. Turn again, and obey, and why? for I am your Lord.
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The same reason ought to moue euerie one of vs to feare the Lord, for with him is mercie that hee may bee feared.
The same reason ought to move every one of us to Fear the Lord, for with him is mercy that he may be feared.
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Apply wee this to our selues. No nation hath bene longer vrged with this argument then our English nation:
Apply we this to our selves. No Nation hath be longer urged with this argument then our English Nation:
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but hath it perswaded vs to obey the Lord? God indeed hath made vs his vineyard,
but hath it persuaded us to obey the Lord? God indeed hath made us his vineyard,
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and done for vs what he possibly could deuise, by plāting dressing hedging, watering, & defending vs. Yet lo, nothing but sower grapes.
and done for us what he possibly could devise, by planting dressing hedging, watering, & defending us Yet lo, nothing but sour grapes.
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Nay haue we not degenerated more then any other nation? I would to god that we had not;
Nay have we not degenerated more then any other Nation? I would to god that we had not;
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for thus standeth the case vvith vs: the more loue from God, the lesse dutie from vs;
for thus Stands the case with us: the more love from God, the less duty from us;
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the more mercy in God, the lesse pittie in vs; the more peace, the lesse quiet;
the more mercy in God, the less pity in us; the more peace, the less quiet;
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the more knovvledge the lesse practise: let enimies come, and we vvill hold together; let enemies go, and we fall out one vvith another;
the more knowledge the less practice: let enemies come, and we will hold together; let enemies go, and we fallen out one with Another;
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let sicknesse come, & vve send for the preacher; let health come, and vve scorne the preacher;
let sickness come, & we send for the preacher; let health come, and we scorn the preacher;
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let death come, and some vvil giue a little to the poore; let life continue, & they take al from the poore:
let death come, and Some will give a little to the poor; let life continue, & they take all from the poor:
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when Dauid of loue sent embassadors to visit the king of Ammon, they cut away halfe their beards,
when David of love sent Ambassadors to visit the King of Ammon, they Cut away half their beards,
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and curtoled their garments by the buttockes:
and curtoled their garments by the buttocks:
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but some seeke to cut their throats, which doe them most good, and that euen nowe.
but Some seek to Cut their throats, which do them most good, and that even now.
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Ionathan vsed his fathers loue to Dauids benefit, and by shooting of three arrowes, gaue him warning of his fathers displeasure; Ionathan used his Father's love to David benefit, and by shooting of three arrows, gave him warning of his Father's displeasure;
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but nowe many do abuse their fathers loue, shooting poisoned arrowes at those that are true of heart, causing displeasure where none was, and that euen now:
but now many do abuse their 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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When God maketh men most able to do good, they are least willing, and that euen now in the light of the gospel.
When God makes men most able to do good, they Are least willing, and that even now in the Light of the gospel.
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In time of dearth the rich hoord vp their corn, looking stil for a greater price.
In time of dearth the rich hoard up their corn, looking still for a greater price.
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In time of war and cōmon calamity, whē men are infinitly charged, then is euery man for himselfe, setting the dice vppon men, taking fiue shillings for one, and 20. for fiue;
In time of war and Common calamity, when men Are infinitely charged, then is every man for himself, setting the dice upon men, taking fiue shillings for one, and 20. for fiue;
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but by the way, these be no vsurers, but deuills 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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Eliah goeth to Sarepta, & from thence to the rauens for comfort. Lazarus goeth to the rich mans gate, but the dogs giue him his alms.
Elijah Goes to Sarepta, & from thence to the Ravens for Comfort. Lazarus Goes to the rich men gate, but the Dogs give him his alms.
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Nabals song is, I haue not for Dauid, when Nabal hath the deuill and all. Nabals song is, I have not for David, when Nabal hath the Devil and all.
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573
Now do mē eate the calues of the stal, and the lambs of the flocke, drink wine out of golden cuppes, annoint themselues with costly ointment, wallow vpon beds of Iuorie,
Now do men eat the calves of the stal, 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 viall and musicall instrument: and euen now, but Iosephs affliction is quite forgotten.
and sing to the vial and musical Instrument: and even now, but Joseph's affliction is quite forgotten.
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575
When the Lorde spareth vs, wee smite our fellow seruaunts, when the Lorde forgiueth vs a thousand talents, wee take our bretheren by the throate for euerie farthing.
When the Lord spares us, we smite our fellow Servants, when the Lord forgives us a thousand Talents, we take our brethren by the throat for every farthing.
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When God giueth Achab a kingdome, let Naboth looke to his vineyard. And when Achab is sicke for Naboths vineyard, and Iezabell religious in proclaiming a faste,
When God gives Ahab a Kingdom, let Naboth look to his vineyard. And when Ahab is sick for Naboth's vineyard, and Jezebel religious in proclaiming a fast,
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for Achabs sicknesse, then let Naboth looke vnto his life.
for Ahab's sickness, then let Naboth look unto his life.
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578
There is nothing but ioyning house to house, and lande to lande, vntill there bee no more roome,
There is nothing but joining house to house, and land to land, until there be no more room,
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579
except it bee for a plague. The Isralites bestowed their earerings, and iewelles vppon a Calfe.
except it be for a plague. The Israelites bestowed their earrings, and Jewels upon a Calf.
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580
The Papists like calues woulde bestow all vpon the popes bull, and we like profane Esau are content to sel away our heauenly patrimonie for a messe of belly sorrow,
The Papists like calves would bestow all upon the Popes bull, and we like profane Esau Are content to sell away our heavenly patrimony for a mess of belly sorrow,
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and in this sort we deale with the Lord, as though the Lord did spare vs, that wee might spare none;
and in this sort we deal with the Lord, as though the Lord did spare us, that we might spare none;
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as though he did giue vs a portion to waste prodigally;
as though he did give us a portion to waste prodigally;
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as though hee gaue vs our meate to play withall, and as though his mercie and goodnesse, shoulde not make vs merciful and louing,
as though he gave us our meat to play withal, and as though his mercy and Goodness, should not make us merciful and loving,
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and finally as though his long suffering and patience, were not to draw vs to repentance.
and finally as though his long suffering and patience, were not to draw us to Repentance.
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585
The last thing that I obserue from this place is this:
The last thing that I observe from this place is this:
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586
that seeing the loue of God is so free, so continuall, so vndeserued, and vnspeakeable, that therefore we ought to set more by it, that seeing the love of God is so free, so continual, so undeserved, and unspeakable, that Therefore we ought to Set more by it,
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587
then by any loue in the world.
then by any love in the world.
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Great was the loue of Damon and Pithias, when one offered to die for the other,
Great was the love of Damon and Pithias, when one offered to die for the other,
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but it was neither free, perpetuall, nor vndeserued; but god loued vs when we were his enimies, and hated him:
but it was neither free, perpetual, nor undeserved; but god loved us when we were his enemies, and hated him:
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their loue ended with their liues, Gods loue is eternall, as himselfe; 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 Saul was to Dauid. The loue of fathers is great,
the love of Princes is great, but Princes may be unconstant, as Saul was to David. The love of Father's is great,
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592
but they may proue vnnaturall, as they which offered their sonnes and daughters to the deuill.
but they may prove unnatural, as they which offered their Sons and daughters to the Devil.
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593
Many wiues be vnfaithfull as Dalila, scoffers as Michol. Children may proue vnnaturall as Absalon was.
Many wives be unfaithful as Delilah, scoffers as Michal. Children may prove unnatural as Absalom was.
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594
Seruants are vntrustie, as Gehezi. Friends are fained and sickle as Ioab, and Iudas; but the louing kindnesse of the Lord endureth for euer and euer, vppon such as thinke vppon his commaundements to doe them.
Servants Are untrusty, as Gehazi. Friends Are feigned and fickle as Ioab, and Iudas; but the loving kindness of the Lord Endureth for ever and ever, upon such as think upon his Commandments to do them.
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595
There are many things wanting in the world, which should bring vs out of loue with the world. There Are many things wanting in the world, which should bring us out of love with the world.
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There wanteth ability in the king of Samaria, willingnes in the wicked iudge, there wanteth iudgement in Isaac, so as Iacob may deceiue him, fidelity is wanting in Laban, so that Iacob is deceiued, constancy is wanting in the Iewes, which wil crie, Crucifige, and Hosanna, and almost all with a wind, so that Christ is executed:
There Wants ability in the King of Samaria, willingness in the wicked judge, there Wants judgement in Isaac, so as Iacob may deceive him, Fidis is wanting in Laban, so that Iacob is deceived, constancy is wanting in the Iewes, which will cry, Crucifige, and Hosanna, and almost all with a wind, so that christ is executed:
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597
there wanted in Pharaoes butler thankfull remembrance of his friend, so that Ioseph is forgotten:
there wanted in Pharaoh's butler thankful remembrance of his friend, so that Ioseph is forgotten:
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598
mercie in Rehoboam, wisedome and discretion in his yong counsellers, and a good name in both is wanting,
mercy in Rehoboam, Wisdom and discretion in his young Counsellers, and a good name in both is wanting,
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so that Quicquid del•rant reges plectuntur Achiui. The whole land smarted for their folly.
so that Quicquid del•rant reges plectuntur Achiui. The Whole land smarted for their folly.
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In al men wanteth somewhat, the whole world hath not all things, no the worlde hath no interest in vs;
In all men Wants somewhat, the Whole world hath not all things, no the world hath no Interest in us;
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601
for wee are chosen out of it, by that GOD that saith heere, I am your Lorde. There are not wanting the contrarie, which like scorpions should driue vs from the world to the Lord,
for we Are chosen out of it, by that GOD that Says Here, I am your Lord. There Are not wanting the contrary, which like scorpions should driven us from the world to the Lord,
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as the malice of Cain, the hatred of Esau, the villanie of Ioab, the vnkindnes of Haman, the trechery of Iudas, the cruelty of Iezabell, the sicknes of Achab, the churlishnes of Nabal, the dissembling of Ananias: as the breasts of the world are not benointed onely with sower things,
as the malice of Cain, the hatred of Esau, the villainy of Ioab, the unkindness of Haman, the treachery of Iudas, the cruelty of Jezebel, the sickness of Ahab, the churlishness of Nabal, the dissembling of Ananias: as the breasts of the world Are not benointed only with sour things,
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but the verie milke that it yeeldeth bitternes it selfe, for all is but vanity, and vexation of spirite.
but the very milk that it yields bitterness it self, for all is but vanity, and vexation of Spirit.
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There wanteth not ignorance, weakenes, vnwillingnes, vnfaithfulnes in all, imperfections in the best, nothing certaine,
There Wants not ignorance, weakness, unwillingness, unfaithfulness in all, imperfections in the best, nothing certain,
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but al changable as the moone, fading as the flours of the field, & vanishing as the smoke in the aire, al waxe old as a garment,
but all changeable as the moon, fading as the flours of the field, & vanishing as the smoke in the air, all wax old as a garment,
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606
and as a vesture shall we all be changed. What shal I say? the whole world is set on mischiefe.
and as a vesture shall we all be changed. What shall I say? the Whole world is Set on mischief.
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607
But with the Lord our god the case is otherwise, for he is almighty, & therfore of ability to reward the godly, & to punish the wicked.
But with the Lord our god the case is otherwise, for he is almighty, & Therefore of ability to reward the godly, & to Punish the wicked.
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He is our father in Iesus Christ, & therfore willing to receiue vs when we turne vnto him, he is also a iust God,
He is our father in Iesus christ, & Therefore willing to receive us when we turn unto him, he is also a just God,
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& therefore wil plague those which wil not turne vnto him, he hath al knowledge,
& Therefore will plague those which will not turn unto him, he hath all knowledge,
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& knoweth al things, & therfore he will knowe Barrabas from Barnabas, Esau from Iacob, Bethauen from Bethel. Simon Magus from Simon Peter. Iudas Iscariot from Iudas the brother of Iames, Shibboleth from Sibboleth, and who shall deceiue the Lord? He is not as the sonne of man that he should change his mind,
& 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 Sibboleth, 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 needs be constant, and his counsell shall stand.
& Therefore he must needs be constant, and his counsel shall stand.
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He cannot be letted or his purpose, for he is in heauen, & doth whatsoeuer he wil: He cannot be letted or his purpose, for he is in heaven, & does whatsoever he will:
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he cannot forget his children, for he hath written them in the palms of his hāds. he cannot forget his children, for he hath written them in the palms of his hands.
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He is always watchful ouer his children, for he that keepeth Israell doth neither slumber nor sleepe. He is always watchful over his children, for he that Keepeth Israel does neither slumber nor sleep.
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615
A second information shal not miscarrie him, for hee that knoweth all at once needeth no information.
A second information shall not miscarry him, for he that Knoweth all At once needs no information.
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No oratour shal turne his mind, for he wil neuer alter the decree that is gone out of his mouth,
No orator shall turn his mind, for he will never altar the Decree that is gone out of his Mouth,
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yea his counsel must needs stand, against whō no wisedom, no counsel, nor strength can preuaile.
yea his counsel must needs stand, against whom no Wisdom, no counsel, nor strength can prevail.
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If he hath conceiued any displeasure against his children hee wil soon be intreated vpō their repētance: If he hath conceived any displeasure against his children he will soon be entreated upon their Repentance:
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he calleth vs, he perswadeth vs, he entreateth vs to turne & obey him, & therfore let vs turne againe: he calls us, he Persuadeth us, he entreateth us to turn & obey him, & Therefore let us turn again:
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he claimeth it as his right, it is for our benifit, 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 vve neuer serue him, he vvil loose nothing by vs, if we be saued, he shalbe glorified,
if we never serve him, he will lose nothing by us, if we be saved, he shall glorified,
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& if we be dāned, he vvilbe glorified also:
& if we be damned, he will be glorified also
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for no vvay vvil he loose a iot of his glory, & therfore let vs turne again & obey him, he cōmandeth it in his law,
for no Way will he lose a jot of his glory, & Therefore let us turn again & obey him, he commands it in his law,
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whē he saith, Thou shalt haue no other gods but me;
when he Says, Thou shalt have no other God's but me;
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we cōfes it in our beliefe, whē vve say, I beleeue 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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626
we pray for it whē we say;
we pray for it when we say;
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our father hallowed be thy name, &c. & therfore if we doe not turne againe, we breake his law, we deny our faith,
our father hallowed be thy name, etc. & Therefore if we do not turn again, we break his law, we deny our faith,
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and we mocke God himselfe in our prayers. His mercies should moue vs to obedience, his promises shuld allure vs to obey him.
and we mock God himself in our Prayers. His Mercies should move us to Obedience, his promises should allure us to obey him.
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If he correct vs, it is that we might obey him; if he plague vs, it is because we obey him not;
If he correct us, it is that we might obey him; if he plague us, it is Because we obey him not;
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but if he doth beare with vs, and forbeare vs, it is, to see whether his long suffering and patience will drawe vs to repentance.
but if he does bear with us, and forbear us, it is, to see whither his long suffering and patience will draw us to Repentance.
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The Lord is our Lord, and stil offreth vs mercie, we are his children and alwayes owe him duetie:
The Lord is our Lord, and still Offereth us mercy, we Are his children and always owe him duty:
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hee is our Lorde in goodnes, power, wisedome, iustice, mercie, prouidence, and in himselfe aboue all,
he is our Lord in Goodness, power, Wisdom, Justice, mercy, providence, and in himself above all,
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and therefore let vs turne vnto him. God for his mercies sake turne our hearts that he may be still our God,
and Therefore let us turn unto him. God for his Mercies sake turn our hearts that he may be still our God,
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and wee may be his people for euer, So be it. Now let vs pray.
and we may be his people for ever, So be it. Now let us pray.
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The second Sermon of God wooing his Church. IEREMIE Chap. 3.
The second Sermon of God wooing his Church. IEREMIE Chap. 3.
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Verse 14 O ye disobedient children, turne againe, saith the Lord, for I am your Lord,Verse 14 Oh you disobedient children, turn again, Says the Lord, for I am your Lord,
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and I will take you one of a citie, and two of a tribe, and will bring you to Zion.
and I will take you one of a City, and two of a tribe, and will bring you to Zion.
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Verse 15 And I will giue you Pastors according to mine heart, which shall feede you with knowledge and vnderstanding.Verse 15 And I will give you Pastors according to mine heart, which shall feed you with knowledge and understanding.
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IN the former part of this text, the Lord hath shewed what authoritie and power hee hath ouer his people, by which he might compell them to serue him:
IN the former part of this text, the Lord hath showed what Authority and power he hath over his people, by which he might compel them to serve him:
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but now he taketh another course, whereas hee might enforce them, he doth intreate them;
but now he Takes Another course, whereas he might enforce them, he does entreat them;
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and whereas hee might presse them downe with most greeuous iudgements, he doth now promise to reward them most liberally,
and whereas he might press them down with most grievous Judgments, he does now promise to reward them most liberally,
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and to deale most bountifully with them, for he promiseth to endow them with the best,
and to deal most bountifully with them, for he promises to endow them with the best,
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and greatest blessings which hee giueth vnto any of the sons of men in this life.
and greatest blessings which he gives unto any of the Sons of men in this life.
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For first whereas they were in captiuitie and bondage amongst Gods enemies, hee promiseth to set them at libertie, in their owne countrie,
For First whereas they were in captivity and bondage among God's enemies, he promises to Set them At liberty, in their own country,
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and to establish his true religion and worship amongst them.
and to establish his true Religion and worship among them.
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And further, that they may no more prouoke the wrath of the Lorde against them through their ignoraunce,
And further, that they may no more provoke the wrath of the Lord against them through their ignorance,
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and wandring out of the way for want of lightes and guides;
and wandering out of the Way for want of lights and guides;
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hee promiseth to prouide for them such pastours as shall watch ouer them for their good,
he promises to provide for them such Pastors as shall watch over them for their good,
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and not see them want anie instruction; as if he should say vnto them, I will bring you to my own house,
and not see them want any instruction; as if he should say unto them, I will bring you to my own house,
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and during your whole life I will assure you of the best things I haue for you,
and during your Whole life I will assure you of the best things I have for you,
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and you shal want nothing, if you will obey me, this shal be your dowrie.
and you shall want nothing, if you will obey me, this shall be your dowry.
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And thus we see how frankely the Lord dealeth with them, and what large offers he maketh them,
And thus we see how frankly the Lord deals with them, and what large offers he makes them,
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as one which meaneth to winne them, if any thing will wooe them.
as one which means to win them, if any thing will woo them.
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And further, lest that such as were well affected, and desirous to returne indeede, might be discouraged, thinking it in vaine to turne, except al would turne;
And further, lest that such as were well affected, and desirous to return indeed, might be discouraged, thinking it in vain to turn, except all would turn;
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and because the promise was made to al the whole company, it would not auaile them to humble themselues.
and Because the promise was made to all the Whole company, it would not avail them to humble themselves.
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The Lorde (to take away that doubt) telleth them, that though but a few of them do returne,
The Lord (to take away that doubt) Telleth them, that though but a few of them do return,
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yet hee will be as good as his word:
yet he will be as good as his word:
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and if but one of a city, and two of a tribe, that is, very few in comparison of the whole;
and if but one of a City, and two of a tribe, that is, very few in comparison of the Whole;
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yet if so many shall in trueth returne, they shall not loose their labour, but the Lord will blesse them,
yet if so many shall in truth return, they shall not lose their labour, but the Lord will bless them,
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and the rest for their sakes. Thus the Lord sheweth himself carefull to remooue all causes of doubting from his people,
and the rest for their sakes. Thus the Lord shows himself careful to remove all Causes of doubting from his people,
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and to put in all the prouisoes that may be on their behalfe, al to make the conueiaunce of his blessinges as sure as may be vnto them, that they may haue nothing to allege for themselues,
and to put in all the Provisoes that may be on their behalf, all to make the conueiaunce of his blessings as sure as may be unto them, that they may have nothing to allege for themselves,
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if they shuld vnkindly reiect or neglect this gracious couenant of the Lord, so mercifully and vndeseruedly offered vnto them.
if they should unkindly reject or neglect this gracious Covenant of the Lord, so mercifully and undeservedly offered unto them.
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The first thing that from hence wee may learne, is this, that the sinnes of many shall not hinder the course of Gods mercies vnto the penitent, though they be but few.
The First thing that from hence we may Learn, is this, that the Sins of many shall not hinder the course of God's Mercies unto the penitent, though they be but few.
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The Sodomites were many, and their sinnes were as a mightie pile of woode for the wrath of the Lord to burne vpon, the crie of them ascended vp vnto the eares of the Lord,
The Sodomites were many, and their Sins were as a mighty pile of wood for the wrath of the Lord to burn upon, the cry of them ascended up unto the ears of the Lord,
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and the filthinesse of their abhominations had infected the very aire;
and the filthiness of their abominations had infected the very air;
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yet all this could not moue the Lord to keep backe his mercy and louing kindenesse from righteous Lot, whose soule was vexed within him for their wickednes;
yet all this could not move the Lord to keep back his mercy and loving kindness from righteous Lot, whose soul was vexed within him for their wickedness;
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neither did the Lorde forget his seruant Abraham when the fire of his fierce wrath was flaming vpon those wicked cities. neither did the Lord forget his servant Abraham when the fire of his fierce wrath was flaming upon those wicked cities.
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In the like gracious manner did hee remember Rahab (who gaue entertainement to the spies of Ioshua ) when Iericho was vtterly destroyed.
In the like gracious manner did he Remember Rahab (who gave entertainment to the spies of Ioshua) when Jericho was utterly destroyed.
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And this is a point of singular comfort to the godly, to remember, that God in visiting the sinnes of the whole world,
And this is a point of singular Comfort to the godly, to Remember, that God in visiting the Sins of the Whole world,
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yet will not forget to shew mercie vnto thousands of them that loue him and keepe his commaundements.
yet will not forget to show mercy unto thousands of them that love him and keep his Commandments.
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Yea, if there bee but one of a Citie, and twoo of a Tribe that doe truely returne to the Lord, the Lord wil surely embrace them whatsoeuer others do.
Yea, if there be but one of a city, and twoo of a Tribe that do truly return to the Lord, the Lord will surely embrace them whatsoever Others do.
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Againe, we are further to obserue heere, that the Lorde that is the most righteous Iudge of the world, iudging all men in equitie and trueth, will not condemne all for the wickednesse of some,
Again, we Are further to observe Here, that the Lord that is the most righteous Judge of the world, judging all men in equity and truth, will not condemn all for the wickedness of Some,
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but will take them as he findeth them, if there be but one of a cittie,
but will take them as he finds them, if there be but one of a City,
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or two of a tribe that feare God, they shall be iustified in their vprightnesse,
or two of a tribe that Fear God, they shall be justified in their uprightness,
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and not be condemned with the rest And surely this is a good rule for vs to follow, that in censuring and iudging of men we may take heede of rash and hastie iudgement,
and not be condemned with the rest And surely this is a good Rule for us to follow, that in censuring and judging of men we may take heed of rash and hasty judgement,
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for it is the maner of the peruerse world to cōdemn all for some, without any difference, or exception.
for it is the manner of the perverse world to condemn all for Some, without any difference, or exception.
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If in the ministery they heare of som one or a few that be of lewd and vngodly behauiour, straitwayes their bolt is shot ouer the heads of all that are in the ministerie, crying out that all be naught, they are al such.
If in the Ministry they hear of Some one or a few that be of lewd and ungodly behaviour, straightways their bolt is shot over the Heads of all that Are in the Ministry, crying out that all be nought, they Are all such.
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In like sort, if any other man that is a professor of the gospel chance to be founde in any fault, straitwayes profane Atheists crie out with open mouth, that there are none worse then professours:
In like sort, if any other man that is a professor of the gospel chance to be found in any fault, straightways profane Atheists cry out with open Mouth, that there Are none Worse then professors:
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but they will take heede (I hope) how they do make such wry mouthed conclusions against al estates,
but they will take heed (I hope) how they do make such wry mouthed conclusions against all estates,
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for feare that their necke shoulde pay the price of their tongue.
for Fear that their neck should pay the price of their tongue.
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For if they should look into the state of Kings and Princes, they should finde that some haue beene vsurpers, some idolaters, some tyrants,
For if they should look into the state of Kings and Princes, they should find that Some have been usurper's, Some Idolaters, Some Tyrants,
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and some verie vicious and licentious persons;
and Some very vicious and licentious Persons;
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will they therefore conclude and say of Kinges and Princes, as they doe of the poore ministers and other inferior professors of the Gospel, there are none worse then Kings and Princes,
will they Therefore conclude and say of Kings and Princes, as they do of the poor Ministers and other inferior professors of the Gospel, there Are none Worse then Kings and Princes,
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for such and such were idolaters, &c. they are all naught? No, I trow not,
for such and such were Idolaters, etc. they Are all nought? No, I trow not,
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for feare of a worse matter.
for Fear of a Worse matter.
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But doe they thinke in this sort to depraue and condemne the profession of the gospel,
But do they think in this sort to deprave and condemn the profession of the gospel,
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and the knowledge of the sacred scriptures as the cause of al disorder, and the professours of the same as the worst persons that liue (as the maner of many is) and to escape the Lords hands for this their horible pride, and presumptuous rashnes:
and the knowledge of the sacred Scriptures as the cause of all disorder, and the professors of the same as the worst Persons that live (as the manner of many is) and to escape the lords hands for this their horrible pride, and presumptuous rashness:
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wil not the Lord (thinke we) be reuenged of such wicked ones that shall so maliciously beare false witnes against Gods church and slander the Lord Iesus in his poore members? Is not the Lord as ielous of his owne glorie,
will not the Lord (think we) be revenged of such wicked ones that shall so maliciously bear false witness against God's Church and slander the Lord Iesus in his poor members? Is not the Lord as jealous of his own glory,
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and of the credit of his people and gospel, as Kings and princes are of theirs,
and of the credit of his people and gospel, as Kings and Princes Are of theirs,
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and their lawes? but as Christ said of his disciples, so wee may truely say of such swift iudges, they knowe not what spirite they are of.
and their laws? but as christ said of his Disciples, so we may truly say of such swift judges, they know not what Spirit they Are of.
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For the spirit of God taketh an other course, hauing to deale with the seauē churches of Asia, in the Reuelation he saith thus:
For the Spirit of God Takes an other course, having to deal with the seauē Churches of Asia, in the Revelation he Says thus:
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I know thy faith, and thy patience, and thy loue, and thy zeale, &c. that is, I commend thee for these good things, I know thy faith, and thy patience, and thy love, and thy zeal, etc. that is, I commend thee for these good things,
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and I approue thy workes, but yet I haue somwhat to say against thee for such a thing and such a thing;
and I approve thy works, but yet I have somewhat to say against thee for such a thing and such a thing;
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that is, I neither condemne thy good, bicause of thy euill, nor commend the euill that is in thee, because of thy good things:
that is, I neither condemn thy good, Because of thy evil, nor commend the evil that is in thee, Because of thy good things:
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this course he taketh with euerie one of them, to shew what we should do in such cases,
this course he Takes with every one of them, to show what we should do in such cases,
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696
if we haue the spirit of god; for we so many in the world fallen into two foule extremities at this day:
if we have the Spirit of god; for we so many in the world fallen into two foul extremities At this day:
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first our protestants at large say, that because wee haue the gospell plentifully taught in many places of the land,
First our protestants At large say, that Because we have the gospel plentifully taught in many places of the land,
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698
and the sacraments, & many good things (the Lord make vs indeede thankfull for them) that therefore all is well,
and the Sacraments, & many good things (the Lord make us indeed thankful for them) that Therefore all is well,
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699
and nothing is amisse, there are no faults, nor corruptions in the church, ministers, or people.
and nothing is amiss, there Are no Faults, nor corruptions in the Church, Ministers, or people.
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700
The Brownists on the other side crie out, that because that there are some defects and wantes in the church,
The Brownists on the other side cry out, that Because that there Are Some defects and Wants in the Church,
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and euerie thing is not ineuerie respect so purely reformed as it ought to be by the word,
and every thing is not ineuerie respect so purely reformed as it ought to be by the word,
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702
therefore (say they) wee haue no church, no sacraments, no ministers, nor any thing that is good,
Therefore (say they) we have no Church, no Sacraments, no Ministers, nor any thing that is good,
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703
but that al our ministers are dum dogges, Baals priests, and I know not what, playing the franticke mans part, who because some thing lieth in his way,
but that all our Ministers Are dum Dogs, Baal's Priests, and I know not what, playing the frantic men part, who Because Some thing lies in his Way,
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704
or there is something in the house that is not to his minde, therefore laieth about him at euery one that commeth in his way;
or there is something in the house that is not to his mind, Therefore Layeth about him At every one that comes in his Way;
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705
the poore innocent children are beaten, the seruaunts driuen out of doores, the meate on the table is cast downe to the dogges, the fire flung about the house, the windowes are broken in peeces:
the poor innocent children Are beaten, the Servants driven out of doors, the meat on the table is cast down to the Dogs, the fire flung about the house, the windows Are broken in Pieces:
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706
and not content with this, runneth out and gathereth vppe al the filth and dirt in the streete to cast in his mothers face that bare him,
and not content with this, Runneth out and gathereth up all the filth and dirt in the street to cast in his mother's face that bore him,
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707
and wipeth his handes vppon his fathers face who begate him, and all to make them odious to all that shall beholde them.
and wipeth his hands upon his Father's face who begat him, and all to make them odious to all that shall behold them.
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708
And hauing set the house on a fire, runneth away by the light thereof, crying out to all that they haue infected with the like rage.
And having Set the house on a fire, Runneth away by the Light thereof, crying out to all that they have infected with the like rage.
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709
Come out from among them, Come out from among them, there is no dwelling, there is no house, there is no meate, there is no body to dresse anie thing, they are al polluted and defiled, all is naught amongst them.
Come out from among them, Come out from among them, there is no Dwelling, there is no house, there is no meat, there is no body to dress any thing, they Are all polluted and defiled, all is nought among them.
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And hauing made their Proclamation, away they fling into another countrey, till they haue done as great an exploite there,
And having made their Proclamation, away they fling into Another country, till they have done as great an exploit there,
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vntill at the last falling out amongest themselues, and excommunicating one another, many of them return home againe & as men awaked out of their dreame, they lay downe their weapon,
until At the last falling out amongst themselves, and excommunicating one Another, many of them return home again & as men awaked out of their dream, they lay down their weapon,
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712
and goe quietly to bedde againe. And in the like sort doe the Papists deale with vs;
and go quietly to Bed again. And in the like sort do the Papists deal with us;
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but their dealing is so grosse & palpable, that I wil not vouchsafe to vvaste any breath about them.
but their dealing is so gross & palpable, that I will not vouchsafe to waste any breath about them.
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But novv to the text againe.
But now to the text again.
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One of a citie and two of a tribe, &c. ] Here vve are further to obserue, that God is not led by the multitude of the vvicked, to mislike of the godly being but fevv,One of a City and two of a tribe, etc. ] Here we Are further to observe, that God is not led by the multitude of the wicked, to mislike of the godly being but few,
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716
or to like vvell of the euill, because they are many, vvhich is also a rule for vs to immitate and follovv,
or to like well of the evil, Because they Are many, which is also a Rule for us to imitate and follow,
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and it may stand vs in steed many vvaies, for first it teacheth vs to take heede that vve be not dravven avvay to euill, vvith the example of the multitude vvhich like a mighty streame is very forcible to carry vs avvay,
and it may stand us in steed many ways, for First it Teaches us to take heed that we be not drawn away to evil, with the Exampl of the multitude which like a mighty stream is very forcible to carry us away,
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except vve row hard against the same.
except we row hard against the same.
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The life of the multitude is called by our sauiour Christ the broad vvay, that is, the common vvay, vvherein many doe vvalke vnto their destruction, vvhich therefore must bee auoided of euerie one that vvill be saued:
The life of the multitude is called by our Saviour christ the broad Way, that is, the Common Way, wherein many do walk unto their destruction, which Therefore must be avoided of every one that will be saved:
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secondly vve may learne from hence, not to be discouraged from good things, by reason of the small number that ioyne vvith vs,
secondly we may Learn from hence, not to be discouraged from good things, by reason of the small number that join with us,
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for straight is the gate and narrovv is the vvay that leadeth to saluation, and fevv there bee that find it.
for straight is the gate and narrow is the Way that leads to salvation, and few there be that find it.
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And thirdly vve may see here, that multitude is no certaine argumēt of the truth,
And Thirdly we may see Here, that multitude is no certain argument of the truth,
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nor of the best things, as Papists and Atheists doe imagin, for though euill men haue all the hands and feales in the vvorld to testifie in their behalfe,
nor of the best things, as Papists and Atheists do imagine, for though evil men have all the hands and feals in the world to testify in their behalf,
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yet are they neuer the better before God, as Achabs iourney was neuer the more prosperous (when hee went contrarie to Gods will against Ramoth Gilead ) though foure hundred false prophets said vnto him, go and prosper, and but one onely was against him in it.
yet Are they never the better before God, as Ahab's journey was never the more prosperous (when he went contrary to God's will against Ramoth Gilead) though foure hundred false Prophets said unto him, go and prosper, and but one only was against him in it.
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And though many laugh thee to scorne, thou art neuer the worse, if thou hast the truth on thy side:
And though many laugh thee to scorn, thou art never the Worse, if thou hast the truth on thy side:
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as Micaiah was neuer the worse though 400. were against him, and the king and all were against him,
as Micaiah was never the Worse though 400. were against him, and the King and all were against him,
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yet was the truth stil the truth, (though it were iustified only in his mouth) and preuailed at the last.
yet was the truth still the truth, (though it were justified only in his Mouth) and prevailed At the last.
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We see for the most parte, that those which turne to God as Hezechias did, are but the smallest number,
We see for the most part, that those which turn to God as Hezekiah did, Are but the Smallest number,
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as it were one or twoo in a towne (in comparison) that are truely religious,
as it were one or twoo in a town (in comparison) that Are truly religious,
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and a few in a great congregation, that are zelous indeede for the glorie of God,
and a few in a great congregation, that Are zealous indeed for the glory of God,
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and they are also noted & pointed at of the rest, as the cōmon wonderments of the world:
and they Are also noted & pointed At of the rest, as the Common wonderments of the world:
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and yet we must beware, that we make not vp the whole reckoning, with those only which we see,
and yet we must beware, that we make not up the Whole reckoning, with those only which we see,
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or can yet iudge of (as the Brownists do) excluding all the rest,
or can yet judge of (as the Brownists do) excluding all the rest,
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but to thinke thus rather, that as there may bee fire vnder the ashes, though I see it not,
but to think thus rather, that as there may be fire under the Ashes, though I see it not,
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yet so there may be religion in the harts of many though I see it not yet.
yet so there may be Religion in the hearts of many though I see it not yet.
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And as in the daies of Eliah, the lord had 7000. in Israell which neuer bowed their knees to Baal which Eliah could not see,
And as in the days of Elijah, the lord had 7000. in Israel which never bowed their knees to Baal which Elijah could not see,
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as sharpe sighted as he was, so there may bee in our daies seauen thousand, which belong vnto God and may proue religious, 〈 … 〉 we see now,
as sharp sighted as he was, so there may be in our days seauen thousand, which belong unto God and may prove religious, 〈 … 〉 we see now,
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and yet we be not so sharp sighted as Eliah was.
and yet we be not so sharp sighted as Elijah was.
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But howsoeuer it may be, this is sure, that the sincere worshippers of God are alwaies the fewest;
But howsoever it may be, this is sure, that the sincere worshippers of God Are always the fewest;
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and Gods number is alwaies the smallest.
and God's number is always the Smallest.
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And therefore as Ieremy preached to all, but conuerted by his doctrine not past one of a Cittie,
And Therefore as Ieremy preached to all, but converted by his Doctrine not passed one of a city,
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and two of a tribe, that is, a verie fewe.
and two of a tribe, that is, a very few.
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So we now must preach to all, but if one of a citie, and two of a tribe, that is,
So we now must preach to all, but if one of a City, and two of a tribe, that is,
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if anie at all doe reperit at our preaching, wee may thinke our selues verie happie.
if any At all do reperit At our preaching, we may think our selves very happy.
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It may be, that as 70. followed Christ a while, which bare the name of Christs discrples, besides thousands that followed him for their bellies sake,
It may be, that as 70. followed christ a while, which bore the name of Christ discrples, beside thousands that followed him for their bellies sake,
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so many may follow vs nowe in the like manner:
so many may follow us now in the like manner:
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but as these seuentie disciples came after twelue, so is it nowe, that as it is read in one place, of Christ and his seuentie,
but as these seuentie Disciples Come After twelue, so is it now, that as it is read in one place, of christ and his seuentie,
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and in another place, of Christ and his twelue, so nowe may wee see the like againe:
and in Another place, of christ and his twelue, so now may we see the like again:
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for at one time you shall see Christ with a great auditorie, and some time Christ with twoo or three about him, from seuentie to twelue;
for At one time you shall see christ with a great auditory, and Some time christ with twoo or three about him, from seuentie to twelue;
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and amongst those fewe will bee some hypocrites and false brethren too, as amongest the twelue there was found one Iudas a traitour.
and among those few will be Some Hypocrites and false brothers too, as amongst the twelue there was found one Iudas a traitor.
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So that the Lords companie oftentimes prooueth like Gideons armie against the Midianites, which at the first was 32000. amōgst which were found 22000. timerous and fearefull, which being dismissed, there remained but 10000. of which ten thousand there were founde but 300. which would take paines to lap water like a dogge,
So that the lords company oftentimes proveth like Gideons army against the midianites, which At the First was 32000. amongst which were found 22000. timorous and fearful, which being dismissed, there remained but 10000. of which ten thousand there were found but 300. which would take pains to lap water like a dog,
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and they were Gedeons army, so from two and thirtie thousand they came downe to 300. The same is stil to be obserued, which hath beene from the beginning,
and they were Gedeons army, so from two and thirtie thousand they Come down to 300. The same is still to be observed, which hath been from the beginning,
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and shall continue to the end.
and shall continue to the end.
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In going frō god many are noted in the gospel. 70. disciples forsake Christ at one time for one speech which they vnderstood not, In going from god many Are noted in the gospel. 70. Disciples forsake christ At one time for one speech which they understood not,
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and came no more at him afterward, yea & it was doubtfull whether the rest would haue forsaken him too:
and Come no more At him afterwards, yea & it was doubtful whither the rest would have forsaken him too:
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but in comming vnto Christ but few are noted, nowe and then one alone like Nicodemus, and that by might too for feare of the Iewes.
but in coming unto christ but few Are noted, now and then one alone like Nicodemus, and that by might too for Fear of the Iewes.
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Inquirie being made for prophets, four hundred false, but one tru, four hundred against God, but one for God can be founde.
Inquirie being made for Prophets, four hundred false, but one true, four hundred against God, but one for God can be found.
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In the ninth of Ezechiel, wee reade of sixe that were sent to destroie, and but one to saue.
In the ninth of Ezechiel, we read of sixe that were sent to destroy, and but one to save.
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In the fifth of Ieremie the Prophet is willed to searche all Ierusalem;
In the fifth of Ieremie the Prophet is willed to search all Ierusalem;
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to see if hee coulde finde but one righteous man that the Lorde might spare the city for his sake.
to see if he could find but one righteous man that the Lord might spare the City for his sake.
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Now, this is hard, and it goeth so hard, that when all are gleaned out and refined, the Lordes flocke will bee but a little flocke as Christ calleth it, in respect of the multitude,
Now, this is hard, and it Goes so hard, that when all Are gleaned out and refined, the lords flock will be but a little flock as christ calls it, in respect of the multitude,
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but it is the best flocke.
but it is the best flock.
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Gideons army was but the gleaning of Ephraim, yet those gleanings were better then the vintage of Abiezer; so the Lordes people are but the gleanings of the worlde, Gideons army was but the gleaning of Ephraim, yet those gleanings were better then the vintage of Abiezer; so the lords people Are but the gleanings of the world,
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yet those gleanings are better then the vintage of Sathan.
yet those gleanings Are better then the vintage of Sathan.
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And as hard as it goeth, so mercifull is the Lord, that if in all Sodome there be found but one Lot, the Lorde will gleane him out,
And as hard as it Goes, so merciful is the Lord, that if in all Sodom there be found but one Lot, the Lord will glean him out,
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before the deuill shall reape his haruest. If one groat be lost, he will seek it vp againe;
before the Devil shall reap his harvest. If one groat be lost, he will seek it up again;
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if one sheepe be gone astray, he will fetch him home againe with ioy; if one sinner repenteth, there shall be ioy for him amongst the angels in heauen;
if one sheep be gone astray, he will fetch him home again with joy; if one sinner Repenteth, there shall be joy for him among the Angels in heaven;
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if one prodigall child commeth home againe, hee shall be receiued; if one leaper amongst ten that are clensed, returne with his thanks, he shalbe accepted;
if one prodigal child comes home again, he shall be received; if one leaper among ten that Are cleansed, return with his thanks, he shall accepted;
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if in a cittie one, in a tribe but two, and in a whole world but eight iust persons bee founde, the Lord will receiue them and saue them from perishing with the wicked world.
if in a City one, in a tribe but two, and in a Whole world but eight just Persons be found, the Lord will receive them and save them from perishing with the wicked world.
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The Lorde dealeth not with his people as men doe, that will say, if there be but one fish in the net,
The Lord deals not with his people as men do, that will say, if there be but one Fish in the net,
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and a little one, cast it in againe;
and a little one, cast it in again;
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if there come vppe but a little fruit vpon the tree, let the swine eate it, except there were more;
if there come up but a little fruit upon the tree, let the Swine eat it, except there were more;
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if the henne bringeth but one chickin, cast it away, because there are no more;
if the hen brings but one chickin, cast it away, Because there Are no more;
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or as the wicked say, if there bee but one or two in a congregation that feare God, what account make you of him, hee is one, we are many against one? but the Lord makes much of one,
or as the wicked say, if there be but one or two in a congregation that Fear God, what account make you of him, he is one, we Are many against one? but the Lord makes much of one,
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so it bee his owne, to teach vs, that we also should make more account of one good man, (if there be but one among many) then of many bad,
so it be his own, to teach us, that we also should make more account of one good man, (if there be but one among many) then of many bad,
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as the Lord doth, for he dealeth like a merciful creditor, who hauing many desperate debts, will take any thing,
as the Lord does, for he deals like a merciful creditor, who having many desperate debts, will take any thing,
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and not refuse part, because he cannot haue all.
and not refuse part, Because he cannot have all.
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Last of all, from this place we note, that the Lord vseth to spare many wicked ones oftentimes for the smal number of his elect sake which are amongst them,
Last of all, from this place we note, that the Lord uses to spare many wicked ones oftentimes for the small number of his elect sake which Are among them,
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as he spared Sodom and Gomorrha for Lots sake, the olde world for Noahs sake,
as he spared Sodom and Gomorrha for Lots sake, the old world for Noahs sake,
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and Putiphar for Iosephs sake, the thornes are spared for the Lillies sake that groweth amongst them,
and Potiphar for Joseph's sake, the thorns Are spared for the Lilies sake that grows among them,
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and the tares for the wheate sake, are not cutte downe, and for good Iehoshaphat his sake it was that the Lordes Prophet vouchsafed to goe vnto wicked Iehoram, or else hee would not so much as haue looked towardes that wicked man, though he were a king.
and the tares for the wheat sake, Are not Cut down, and for good Jehoshaphat his sake it was that the lords Prophet vouchsafed to go unto wicked Jehoram, or Else he would not so much as have looked towards that wicked man, though he were a King.
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This may teach vs to make much of them that feare God, for if their number be once accōplished, the world is at an end; This may teach us to make much of them that Fear God, for if their number be once accomplished, the world is At an end;
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for as the world was made at the first for their sakes, so for their sakes it is that it continueth and standeth:
for as the world was made At the First for their sakes, so for their sakes it is that it Continueth and Stands:
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for how long did Sodom stand free from the fire of Gods wrath after Lot and his housholde were remooued out of it? or how long did the old world escape drowning after that Noah and his companie were entred the Arke, no longer shall the world stand,
for how long did Sodom stand free from the fire of God's wrath After Lot and his household were removed out of it? or how long did the old world escape drowning After that Noah and his company were entered the Ark, no longer shall the world stand,
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after that the Lord hath once gathered his chosen vnto himselfe.
After that the Lord hath once gathered his chosen unto himself.
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If the wicked did wel consider of this point, that when the Lord hath gathered his wheate into his barne (as the Lord Iesus saith) that hee will then gather the tares together and cast them into vnquenchable fire, they woulde not bee so hastie to driue away Gods people,
If the wicked did well Consider of this point, that when the Lord hath gathered his wheat into his bairn (as the Lord Iesus Says) that he will then gather the tares together and cast them into unquenchable fire, they would not be so hasty to driven away God's people,
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and to hunt them out of their companie, and out of their Citties and townes,
and to hunt them out of their company, and out of their Cities and Towns,
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as they doe, like the Galileans which were not well vntill Christ were gone out of their coast,
as they do, like the Galileans which were not well until christ were gone out of their coast,
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but euen in pollicie they make much of him, as fome doe of wardes, whose landes they enioy but during their minoritie and the terme of their liues,
but even in policy they make much of him, as foam do of wards, whose Lands they enjoy but during their minority and the term of their lives,
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and after their decease, or when they come to full age, all goeth from them againe to another.
and After their decease, or when they come to full age, all Goes from them again to Another.
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But nowe let vs come to the text againe.
But now let us come to the text again.
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And wil bring you to Zion ] Zion was a fort in Ierusalem, & kept in possession of the Iebusites til Dauids time, And will bring you to Zion ] Zion was a fort in Ierusalem, & kept in possession of the Jebusites till David time,
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but it was won by Dauid when he came to the crowne. After hee had won it, hee brought •hither the Arke of Gods couenant;
but it was wone by David when he Come to the crown. After he had wone it, he brought •hither the Ark of God's Covenant;
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to which place the people resorted to worship the Lord.
to which place the people resorted to worship the Lord.
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So that by Zion is meant the place of Gods worship and religion, so that the meaning of the Lorde in these words is this in respect, I wil set you at libertie from your enemies,
So that by Zion is meant the place of God's worship and Religion, so that the meaning of the Lord in these words is this in respect, I will Set you At liberty from your enemies,
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and bring you againe to your owne country, that you may serue mee in holy exercises of religion, as I haue appointed.
and bring you again to your own country, that you may serve me in holy exercises of Religion, as I have appointed.
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Whence we may note, that the end of the churches deliuerance frō any trouble and affliction, is to become more religious,
Whence we may note, that the end of the Churches deliverance from any trouble and affliction, is to become more religious,
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for to this end hath the Lord deliuered vs out of the hāds of our enemies, that we might serue him without feare, in righteousnes & true holines alwaies. But som may say:
for to this end hath the Lord Delivered us out of the hands of our enemies, that we might serve him without Fear, in righteousness & true holiness always. But Some may say:
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This is a mater of no great vaiue, for they had it before & made no reckoning of it,
This is a mater of no great vaiue, for they had it before & made no reckoning of it,
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& therfore very like that this wold not moue them.
& Therefore very like that this would not move them.
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But if hee had tolde them of their gorgeous houses, delicate orchards, pleasant fields, and abundance of worldly wealth and great honours and dignities, it may bee they woulde haue regarded such things,
But if he had told them of their gorgeous houses, delicate orchards, pleasant fields, and abundance of worldly wealth and great honours and dignities, it may be they would have regarded such things,
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as sathan thought to mooue Christ to worshippe him that waie, when no waie else woulde preuaile, he sheweth him therefore all the kingdomes of the world,
as sathan Thought to move christ to worship him that Way, when no Way Else would prevail, he shows him Therefore all the kingdoms of the world,
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and the glorie of them, and doth offer them al vnto him vpon condition that he would fall downe and worship him,
and the glory of them, and does offer them all unto him upon condition that he would fallen down and worship him,
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but by no means he could preuaile with his goodly offer, for the Lord Iesus was not of a worldlings mind, that will do more for gold then for godlinesse.
but by no means he could prevail with his goodly offer, for the Lord Iesus was not of a worldlings mind, that will do more for gold then for godliness.
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So it should seeme that if the Lord had told the Iewes of such matters, wherewith the heart of man is more drawen, thē with spiritual matters, he might haue wonne their loue for euer.
So it should seem that if the Lord had told the Iewes of such matters, wherewith the heart of man is more drawn, them with spiritual matters, he might have won their love for ever.
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But to tell them of Zion, and religion, of pastours, and preaching, might seeme to be the next way to driue them further from his loue then before.
But to tell them of Zion, and Religion, of Pastors, and preaching, might seem to be the next Way to driven them further from his love then before.
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Indeede this seemeth to bee a good worldly pollicie, but the Lord neede not to be taught of the world.
Indeed this seems to be a good worldly policy, but the Lord need not to be taught of the world.
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The truth is so, that when they had their fill of religion and religious exercises at Zion, they cared not for them:
The truth is so, that when they had their fill of Religion and religious exercises At Zion, they cared not for them:
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but now being wel humbled with affliction amongst idolaters and scoffers: and being kept from it, they account deerely of it.
but now being well humbled with affliction among Idolaters and scoffers: and being kept from it, they account dearly of it.
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And the trueth of this may further appeare by that pittifull complaint and mone which they make in the 137. psalme,
And the truth of this may further appear by that pitiful complaint and moan which they make in the 137. psalm,
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when they were amongst the Babylonians in captiuitie, By the riuers of Babel we sate, and there we wept, when we remembred Zion:
when they were among the Babylonians in captivity, By the Rivers of Babel we sat, and there we wept, when we remembered Zion:
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they wept not before, when they were at Zion, but now they weep:
they wept not before, when they were At Zion, but now they weep:
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yea so great was their griefe at the remembrance of Zion nowe, that all mirth and musicke is laide aside:
yea so great was their grief At the remembrance of Zion now, that all mirth and music is laid aside:
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nowe they hung vp their harpes vpon the willow trees, and fall to weeping and sorrowing for Zion;
now they hung up their harps upon the willow trees, and fallen to weeping and sorrowing for Zion;
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for Zion, why could not their melodie and sweete musicke make them merry? Oh no, no, they could take no ioy nor comfort in any such outward things,
for Zion, why could not their melody and sweet music make them merry? O no, no, they could take no joy nor Comfort in any such outward things,
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so long as they were banished from the publique exercises of Gods religion at Zion, which was a signe of Gods loue and fauour vnto them;
so long as they were banished from the public exercises of God's Religion At Zion, which was a Signen of God's love and favour unto them;
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but nowe they were excommunicate and cast out as it were vnsauourie salt vpon the dunghill (for Babylon was but a dunghill to Zion) oh God had taken his loue tokens and iewelles from them, God shewed an angry countenaunce vpon them.
but now they were excommunicate and cast out as it were unsavoury salt upon the dunghill (for Babylon was but a dunghill to Zion) o God had taken his love tokens and Jewels from them, God showed an angry countenance upon them.
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How could they then be merry? what ioy could they haue in the riuers,
How could they then be merry? what joy could they have in the Rivers,
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or pleasant walkes, or sweete musicke when they remembred Zion? oh now Zion, Zion, Zion, nothing but Zion would make them weepe,
or pleasant walks, or sweet music when they remembered Zion? o now Zion, Zion, Zion, nothing but Zion would make them weep,
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and dashed all their ioy and mirth, & laied it in the dust, But, was this all? Oh no, no, besides all this, they that led vs captiues required of vs songs,
and dashed all their joy and mirth, & laid it in the dust, But, was this all? O no, no, beside all this, they that led us captives required of us songs,
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and mirth, when wee had hanged vppe our harpes, saying, sing vs one of the songs of Zion.
and mirth, when we had hanged up our harps, saying, sing us one of the songs of Zion.
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Oh the wicked Babylonians came scoffingly, and tauntingly, and mocked them by their religion, and flowted at the very name of God which was praised in their songs,
O the wicked Babylonians Come scoffingly, and tauntingly, and mocked them by their Religion, and flouted At the very name of God which was praised in their songs,
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and this cut the very heart strings of them in twain:
and this Cut the very heart strings of them in twain:
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as the proud Spaniard would scoffe at vs and our religion, if the Lord (as iustly he might) should deliuer vs into their handes;
as the proud Spaniard would scoff At us and our Religion, if the Lord (as justly he might) should deliver us into their hands;
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Come on you Protestants would they say, let vs heare now one of your Geneua psalmes, &c. Oh this would go to the heart of vs (if wee had anie sparke of Gods spirite in vs) to heare God thus,
Come on you Protestants would they say, let us hear now one of your Geneva psalms, etc. O this would go to the heart of us (if we had any spark of God's Spirit in us) to hear God thus,
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and his holy religion had in derision of his wicked enemies.
and his holy Religion had in derision of his wicked enemies.
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Here then we may learne, that wee neuer see what a benefit it is to haue religion,
Here then we may Learn, that we never see what a benefit it is to have Religion,
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and the ministery of the word, vntill it be taken from vs. Though Dauid alwayes loued religion,
and the Ministry of the word, until it be taken from us Though David always loved Religion,
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yet neuer so much as when hee was in trouble and banishment, for then he coulde make his mone vnto God,
yet never so much as when he was in trouble and banishment, for then he could make his moan unto God,
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and say, that the sparrowes and the swallowes were at a better passe then he, because they might come and build their nests neere vnto the altar of the Lord,
and say, that the sparrows and the Swallows were At a better pass then he, Because they might come and built their nests near unto the altar of the Lord,
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and they could haue a place in the Lords house when hee was shut out. Then did his soule long for the presence of the Lord againe.
and they could have a place in the lords house when he was shut out. Then did his soul long for the presence of the Lord again.
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As the Hart longeth for water when shee is chased; As the Heart Longeth for water when she is chased;
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then was his meate nothing but teares, and his drincke stil mingled with weeping, and then did he poure out his soule vnto God like water,
then was his meat nothing but tears, and his drink still mingled with weeping, and then did he pour out his soul unto God like water,
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and his bones were as it were cut a sunder, so great was his griefe then,
and his bones were as it were Cut a sunder, so great was his grief then,
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whē he remembred how he had gone with the multitude into the house of the Lorde with songs of praise,
when he remembered how he had gone with the multitude into the house of the Lord with songs of praise,
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and thanksgiuing as vnto a feast which nowe he could not do.
and thanksgiving as unto a feast which now he could not do.
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And this is that which Amos prophecieth of, when the Lord shall bring a famine of the word of god vpon the land, thē shall men run vp and downe from one place vnto another, And this is that which Amos Prophesieth of, when the Lord shall bring a famine of the word of god upon the land, them shall men run up and down from one place unto Another,
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yea from one sea to another;
yea from one sea to Another;
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and from North to South to seeke it, and shal not finde it, for he that wanteth meate,
and from North to South to seek it, and shall not find it, for he that Wants meat,
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and health, and libertie, can best tell what they be worth.
and health, and liberty, can best tell what they be worth.
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And the rather to prouoke vs to a loue of these heauenly things, we are to note, that religion and libertie goe both together:
And the rather to provoke us to a love of these heavenly things, we Are to note, that Religion and liberty go both together:
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The Kings of Iudah neuer prospered better then when they embraced most zealously the worde of the Lorde.
The Kings of Iudah never prospered better then when they embraced most zealously the word of the Lord.
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And most true is that saying of the Lorde Iesus, that if wee first seeke (as many did) the king dome of GOD,
And most true is that saying of the Lord Iesus, that if we First seek (as many did) the King dome of GOD,
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and the righteousnesse thereof, then libertie, then peace, then health, then riches, and then all other things shalbe cast vpon vs. It foloweth.
and the righteousness thereof, then liberty, then peace, then health, then riches, and then all other things shall cast upon us It Followeth.
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15 And I will giue you Pastours according to my heart.
15 And I will give you Pastors according to my heart.
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] As if he should say, whereas before you went into captiuitie, you had pastours that were either dumbe dogges that could not teach you at all,] As if he should say, whereas before you went into captivity, you had Pastors that were either dumb Dogs that could not teach you At all,
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or false prophets that taught as it stoode with their aduauntage, so that you could neither haue knovvledge, nor conscience to serue me;
or false Prophets that taught as it stood with their advantage, so that you could neither have knowledge, nor conscience to serve me;
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for which cause I sent you into captiuitie, nowe I will not only bring you home againe,
for which cause I sent you into captivity, now I will not only bring you home again,
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but I will also giue you wise and godly pastours which may teach you how to serue me rightly,
but I will also give you wise and godly Pastors which may teach you how to serve me rightly,
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and may also call vpon you to serue me faithfully, that you may goe no more into captiuity.
and may also call upon you to serve me faithfully, that you may go no more into captivity.
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Here then we may note first, that a wise and a learned ministerie is a most needful thing, in asmuch as without it, it is not possible tru religion shoulde continue.
Here then we may note First, that a wise and a learned Ministry is a most needful thing, in as as without it, it is not possible true Religion should continue.
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And therefore when God beganne an ordinary religion, he commanded that Aaron and his sonnes,
And Therefore when God began an ordinary Religion, he commanded that Aaron and his Sons,
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and the tribe of Leui should be sanctified to the office of priesthoode, to offer sacrifices for the sinnes of the people,
and the tribe of Levi should be sanctified to the office of priesthood, to offer Sacrifices for the Sins of the people,
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and to teach and instruct them in the vvill of the Lord, shewing thereby that religion could not be vpholden without some special means to teach and direct the people therein.
and to teach and instruct them in the will of the Lord, showing thereby that Religion could not be upholden without Some special means to teach and Direct the people therein.
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According to my heart; that is, such as I shall like and approue, that shall haue their calling from me,According to my heart; that is, such as I shall like and approve, that shall have their calling from me,
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and their gifts from mee, and their allovvance from me, and shal teach for me,
and their Gifts from me, and their allowance from me, and shall teach for me,
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and reproue for me, and shall seeke nothing but my glorie, and your good, such as my selfe shall like of;
and reprove for me, and shall seek nothing but my glory, and your good, such as my self shall like of;
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so is Dauid saide to be a man after Gods ovvne heart, that is, such a one as God taketh delight in,
so is David said to be a man After God's own heart, that is, such a one as God Takes delight in,
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and approoueth, and that is Gods heart indeed:
and approveth, and that is God's heart indeed:
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for the Lord hath no heart, nor head, nor body, nor hands, nor feete, nor eies,
for the Lord hath no heart, nor head, nor body, nor hands, nor feet, nor eyes,
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nor mouth, nor eares as man hath, and as the grose Papistes haue set him out in their pictures vpon their vvindovves, &c. But these partes of man are attributed and giuen to God after the manner of men,
nor Mouth, nor ears as man hath, and as the grose Papists have Set him out in their pictures upon their windows, etc. But these parts of man Are attributed and given to God After the manner of men,
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for mans better vnderstanding of the nature of God; for euery man knovveth to vvhat vse these partes of mans body serue;
for men better understanding of the nature of God; for every man Knoweth to what use these parts of men body serve;
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the eie to see by, the eare to heare by, the mouth to speake by, the hand to worke by, the foote to goe by.
the eye to see by, the ear to hear by, the Mouth to speak by, the hand to work by, the foot to go by.
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And sometime these partes in man are in the scriptures put for the qualities and properties that be in them;
And sometime these parts in man Are in the Scriptures put for the qualities and properties that be in them;
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and sometime for the actions and deedes that are vvrought by them, as appeareth in the fift chapter of the gospel after Saint Matthew, vvhere it is said by our sauiour Christ;
and sometime for the actions and Deeds that Are wrought by them, as appears in the fift chapter of the gospel After Saint Matthew, where it is said by our Saviour christ;
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if thy eie offend thee, plucke it out, or if thy hand offend thee, cut it off:
if thy eye offend thee, pluck it out, or if thy hand offend thee, Cut it off:
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his meaning is, that men should take heede of such things as are done by the hand, and by the e•e;
his meaning is, that men should take heed of such things as Are done by the hand, and by the e•e;
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and so by the rest, to the offence of God or our neighbour.
and so by the rest, to the offence of God or our neighbour.
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And it is an vsuall thing in our common speaking amongst men, vvhen vve see any mans vvriting, we say, this is such a mannes hand,
And it is an usual thing in our Common speaking among men, when we see any men writing, we say, this is such a Man's hand,
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and yet the writing is not his hand, but his handy worke. When we heare one speake, wee vse to say;
and yet the writing is not his hand, but his handy work. When we hear one speak, we use to say;
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that is such a mans tongue, or, I knovve him by his tongue, and yet his speech is not his tongue,
that is such a men tongue, or, I know him by his tongue, and yet his speech is not his tongue,
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but a thing vttered by the meanes of his tongue.
but a thing uttered by the means of his tongue.
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So likewise in God there are such properties and qualities, which are indeed his very essence and being,
So likewise in God there Are such properties and qualities, which Are indeed his very essence and being,
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and are described in the Scriptures, for our better vnderstanding what the Lorde is vnto vs;
and Are described in the Scriptures, for our better understanding what the Lord is unto us;
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as knovvledge, and wisedome, and vnderstanding, and might, and strength, and iustice, and mercy, and prouidence,
as knowledge, and Wisdom, and understanding, and might, and strength, and Justice, and mercy, and providence,
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and loue, and hatred, and anger, and liking, and disliking, and many moe, vvhich are all set foorth, eyther vnder the partes of mans body,
and love, and hatred, and anger, and liking, and disliking, and many more, which Are all Set forth, either under the parts of men body,
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or by other creatures whose natures are very well knowen vnto men.
or by other creatures whose nature's Are very well known unto men.
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And how could we better come vnto the knowledge of Gods vnspeakeable nature, so farre as is meete for vs to knovve,
And how could we better come unto the knowledge of God's unspeakable nature, so Far as is meet for us to know,
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but by such things as we are familiarly acquainted vvithall our selues? for doe not al men know, that strength doth vtter her force by the meanes of the arme? and that knovvledge and vnderstanding doe enter into the heart by the eie and the eare? •o not men declare their mind by word and by writing? doeth not loue and anger lodge in the heart? and doth not the countenaunce bevv•ay the liking and disliking that is in the heart? and who is so simple that knovvet• not these things? Therefore when the simplest shall heare the scriptures call God a spirite,
but by such things as we Are familiarly acquainted withal our selves? for do not all men know, that strength does utter her force by the means of the arm? and that knowledge and understanding do enter into the heart by the eye and the ear? •o not men declare their mind by word and by writing? doth not love and anger lodge in the heart? and does not the countenance bevv•ay the liking and disliking that is in the heart? and who is so simple that knovvet• not these things? Therefore when the simplest shall hear the Scriptures call God a Spirit,
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and tell vs withall, that a spirit hath no flesh nor bones as men haue,
and tell us withal, that a Spirit hath no Flesh nor bones as men have,
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and yet shal heare the same Scriptures to attribute vnto God a head, a heart, together with eies,
and yet shall hear the same Scriptures to attribute unto God a head, a heart, together with eyes,
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and eares, and a mouth, and a face, and a soule, and feete, and such like,
and ears, and a Mouth, and a face, and a soul, and feet, and such like,
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as if he were not a spirit, but a man, must they not needes conceiue that there is something else meant by such kinde of speeches, which they could not so vvell vnderstand,
as if he were not a Spirit, but a man, must they not needs conceive that there is something Else meant by such kind of Speeches, which they could not so well understand,
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nay not at all conceiue, if God should vtter himselfe as hee is in himselfe,
nay not At all conceive, if God should utter himself as he is in himself,
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and not by such things as are familiar with mans vnderstanding, and not to imagine so grosly as the grose headed idolatrous Papists do, that God is a man indeede,
and not by such things as Are familiar with men understanding, and not to imagine so grossly as the grose headed idolatrous Papists do, that God is a man indeed,
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and hath the parts of mans body indeede? Therfore vvhen vve heare of the Lords hand or arme, vvhat can we vnderstand thereby but his omnipotent power, might,
and hath the parts of men body indeed? Therefore when we hear of the lords hand or arm, what can we understand thereby but his omnipotent power, might,
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and strength, vvhereby he is able to do all things which he vvill doe? Other arme and other hand the Lorde hath not, for he is a spirit.
and strength, whereby he is able to do all things which he will do? Other arm and other hand the Lord hath not, for he is a Spirit.
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When we heare of the Lords eies and eares, vvhat can we conceiue thereby, but his knowledge & vnderstanding, which is such that nothing can be hidden from his maiestie? but that he seeth and knoweth all things at one instant? other eares and other eies, the Lord hath not, for hee is a spirit.
When we hear of the lords eyes and ears, what can we conceive thereby, but his knowledge & understanding, which is such that nothing can be hidden from his majesty? but that he sees and Knoweth all things At one instant? other ears and other eyes, the Lord hath not, for he is a Spirit.
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When we heare of the mouth of the Lord, what else can we vnderstand thereby but the reuelation of his will? other mouth the Lord hath not, for hee is a spirit.
When we hear of the Mouth of the Lord, what Else can we understand thereby but the Revelation of his will? other Mouth the Lord hath not, for he is a Spirit.
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When we heare the Lords head is as white as wooll, what can we gather thereby but the eternal wisdom of God, because wisdome is cōmonly attributed to the grey headed? other head and haire the Lord hath not, for he is a spirit.
When we hear the lords head is as white as wool, what can we gather thereby but the Eternal Wisdom of God, Because Wisdom is commonly attributed to the gray headed? other head and hair the Lord hath not, for he is a Spirit.
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When we hear of the soul or heart of God, what can we concerue thereby but the Lords liking or disliking of a thing? otherwise the Lord hath neither heart nor soule, for hee is a spirit.
When we hear of the soul or heart of God, what can we concerue thereby but the lords liking or disliking of a thing? otherwise the Lord hath neither heart nor soul, for he is a Spirit.
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When we heare of the light of Gods countenance, what else can we vnderstand thereby but the tokens of his loue and fauor? otherwise the Lord hath no countenance, smiling,
When we hear of the Light of God's countenance, what Else can we understand thereby but the tokens of his love and favour? otherwise the Lord hath no countenance, smiling,
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or frowning as men haue, for he is a spirit.
or frowning as men have, for he is a Spirit.
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And when we heare that God is a spirit, wee must not concerue thereby, that God is circumscribed within any certaine place,
And when we hear that God is a Spirit, we must not concerue thereby, that God is circumscribed within any certain place,
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as some heretikes haue thought, because a spirit is so;
as Some Heretics have Thought, Because a Spirit is so;
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but we are to learne thereby, that he is of a spirituall substance, and inuisible nature,
but we Are to Learn thereby, that he is of a spiritual substance, and invisible nature,
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but altogether vnspeakeable, infinite, and incomprehensible.
but altogether unspeakable, infinite, and incomprehensible.
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And thus we see what is meant by Pastours according to Gods heart, that is, such as his maiestie shall approoue and like of Nowe let vs see what wee may learne from hence.
And thus we see what is meant by Pastors according to God's heart, that is, such as his majesty shall approve and like of Now let us see what we may Learn from hence.
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The Lord promising and purposing to do his people good, yea the greatest good that can be if they turne to him, he saith, he wil gaue them pastors according to his liking, such as he shall approue and delight in;
The Lord promising and purposing to do his people good, yea the greatest good that can be if they turn to him, he Says, he will gave them Pastors according to his liking, such as he shall approve and delight in;
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to teach vs that there can come no good vnto Gods people but by such meanes as God doth like of.
to teach us that there can come no good unto God's people but by such means as God does like of.
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To build vp Gods church in faith and repentance, and to keepe the same in the holy obedience of Gods lawes;
To built up God's Church in faith and Repentance, and to keep the same in the holy Obedience of God's laws;
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there is more required then to haue pastors, and dctours, they must be such as God doth like of.
there is more required then to have Pastors, and dctours, they must be such as God does like of.
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These are tokens of Gods loue to his people, and shal do good in their places,
These Are tokens of God's love to his people, and shall do good in their places,
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and turne many vnto righteousnesse, where others are tokens of Gods wrath, and are giuen in his wrath,
and turn many unto righteousness, where Others Are tokens of God's wrath, and Are given in his wrath,
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as Saul was to the Israelites, to be a plague vnto the people.
as Saul was to the Israelites, to be a plague unto the people.
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These that are approued of God, haue their gifts from God, and are sent forth with his blessing, that they may prosper & beget many soules to God.
These that Are approved of God, have their Gifts from God, and Are sent forth with his blessing, that they may prosper & beget many Souls to God.
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The other are made barren, and accursed that they can doe nothing, but onely supply the place of pastours,
The other Are made barren, and accursed that they can do nothing, but only supply the place of Pastors,
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but the sheepe cannot feede in their pastures it is so sower;
but the sheep cannot feed in their pastures it is so sour;
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or if they feede, they cannot thriue, because it is not blessed, for as the body liueth not by bread onely,
or if they feed, they cannot thrive, Because it is not blessed, for as the body lives not by bred only,
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so the soule liueth not by doctrine onely, but by the blessing of God vpon both.
so the soul lives not by Doctrine only, but by the blessing of God upon both.
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Daniels diet was but water & pulse, yet with that did hee like better, then they which had their porcion from the kings table,Daniel's diet was but water & pulse, yet with that did he like better, then they which had their portion from the Kings table,
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because it was Gods allowance, and went with a blessing.
Because it was God's allowance, and went with a blessing.
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So they that haue pastours according to the Lords own heart, are many times fed but with plaine,
So they that have Pastors according to the lords own heart, Are many times fed but with plain,
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yet pure doctrine, and their soules are better fed with knowledge; their faith is more strong, their repentance is more sincere, and their life more reformed,
yet pure Doctrine, and their Souls Are better fed with knowledge; their faith is more strong, their Repentance is more sincere, and their life more reformed,
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then theirs that are fed after a more stately and princely manner, which ostentation of humane learning and eloquence,
then theirs that Are fed After a more stately and princely manner, which ostentation of humane learning and eloquence,
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because it it is gods allowance and goeth with a blessing, whereas the other commeth and goeth like the winde, which onely puffeth and bloweth at men,
Because it it is God's allowance and Goes with a blessing, whereas the other comes and Goes like the wind, which only Puffeth and blows At men,
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and so leaueth them as it found them.
and so Leaveth them as it found them.
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In the twenty three of Ieremy the Lorde doth most notably describe such prophets, as are not according to his heart.
In the twenty three of Ieremy the Lord does most notably describe such Prophets, as Are not according to his heart.
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In the 23 hee calleth them liars and dreamers, to shewe that there is no credit to be giuen vnto them, more then vnto hars,
In the 23 he calls them liars and dreamers, to show that there is no credit to be given unto them, more then unto hars,
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neither is there in their doctrine any more certainetie then is in a dreame.
neither is there in their Doctrine any more certainty then is in a dream.
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In the sixe and twentieth verse hee saith, they delight in lies, which he calleth the deceit of their owne heartes, to shewe from what fountaine they draw all their licor,
In the sixe and twentieth verse he Says, they delight in lies, which he calls the deceit of their own hearts, to show from what fountain they draw all their liquour,
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euen out of the filthy puddles of their owne braine.
even out of the filthy puddles of their own brain.
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In the twenty seuen verse hee sheweth what is the fruit of these dreames, namely the name of God is forgottten by their meanes amongest the people, a most horrible sinne to forget GOD,
In the twenty seuen verse he shows what is the fruit of these dreams, namely the name of God is forgottten by their means amongst the people, a most horrible sin to forget GOD,
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as if the deuill himselfe should teach.
as if the Devil himself should teach.
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In the thirtie verse he calleth them theeues, because they steale the word of GOD away from the people,
In the thirtie verse he calls them thieves, Because they steal the word of GOD away from the people,
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like those that are still dissembling and discouraging men from the reading of the scripitures after the manner of the popish synagogue,
like those that Are still dissembling and discouraging men from the reading of the scripitures After the manner of the popish synagogue,
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927
for feare that their wickednesse shoulde be descried by the light of the worde.
for Fear that their wickedness should be descried by the Light of the word.
p-acp n1 cst po32 n1 vmd vbi vvn p-acp dt n1 pp-f dt n1.
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928
They that robbe by the high waie, take awaie but mens money or their worldly goodes,
They that rob by the high Way, take away but men's money or their worldly goods,
pns32 cst vvb p-acp dt j n1, vvb av p-acp ng2 n1 cc po32 j n2-j,
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39
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929
but these robbe mens soules of the most precious worde of GOD, therefore they are the greatest theeues.
but these rob men's Souls of the most precious word of GOD, Therefore they Are the greatest thieves.
cc-acp d vvb ng2 n2 pp-f dt av-ds j n1 pp-f np1, av pns32 vbr dt js n2.
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930
And the better to effect their purpose the Lorde sayth in the one and thirtieth verse that they haue verie sweete tongues,
And the better to Effect their purpose the Lord say in the one and thirtieth verse that they have very sweet tongues,
cc dt jc pc-acp vvi po32 n1 dt n1 vvz p-acp dt crd cc ord n1 cst pns32 vhb av j n2,
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931
and can make the people beleeue that the Lord saith this, and the Lord saith that,
and can make the people believe that the Lord Says this, and the Lord Says that,
cc vmb vvi dt n1 vvb d dt n1 vvz d, cc dt n1 vvz cst,
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932
when it is onely the deceit of their owne heart.
when it is only the deceit of their own heart.
c-crq pn31 vbz av-j dt n1 pp-f po32 d n1.
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39
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933
In the two and thirtieth verse he saith, they are flatterers, and through their flatterie they cause the people to erre;
In the two and thirtieth verse he Says, they Are Flatterers, and through their flattery they cause the people to err;
p-acp dt crd cc ord n1 pns31 vvz, pns32 vbr n2, cc p-acp po32 n1 pns32 vvb dt n1 pc-acp vvi;
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934
& in a word he saith, that the Lord neuer sent them, neither gaue them any authority,
& in a word he Says, that the Lord never sent them, neither gave them any Authority,
cc p-acp dt n1 pns31 vvz, cst dt n1 av-x vvd pno32, av-dx vvd pno32 d n1,
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935
and therefore they bring no profite vnto the people, they preach and studie and take paines to no purpose,
and Therefore they bring no profit unto the people, they preach and study and take pains to no purpose,
cc av pns32 vvb dx n1 p-acp dt n1, pns32 vvb cc n1 cc vvi n2 p-acp dx n1,
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936
like the good wife that churmeth, and churmeth and can make no butter come.
like the good wife that churmeth, and churmeth and can make no butter come.
av-j dt j n1 cst vvz, cc vvz cc vmb vvi dx n1 vvi.
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937
As for the people that l•ue vnder their ministerie, hee sheweth in the 2. verse that they be adulterers and swearers, full of wickednes and vngodlines, to shew that nothing but wildernesse can grow vppon the ground that is tilled by such as are not according to the Lords liking.
As for the people that l•ue under their Ministry, he shows in the 2. verse that they be Adulterers and swearers, full of wickedness and ungodliness, to show that nothing but Wilderness can grow upon the ground that is tilled by such as Are not according to the lords liking.
p-acp p-acp dt n1 cst vvd p-acp po32 n1, pns31 vvz p-acp dt crd n1 cst pns32 vbb n2 cc n2, j pp-f n1 cc n1, pc-acp vvi cst pix cc-acp n1 vmb vvi p-acp dt n1 cst vbz vvn p-acp d c-acp vbr xx vvg p-acp dt n2 vvg.
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938
As for their owne behauiour hee sheweth in the thirteenth and fourteenth verses that it is sutable to their teaching: deceitfull and filthie;
As for their own behaviour he shows in the thirteenth and fourteenth Verses that it is suitable to their teaching: deceitful and filthy;
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939
broken out with all manner of botches and blaines, of foolishnesse, and filthynes, and adulterie and vncleanenes,
broken out with all manner of botches and blains, of foolishness, and filthiness, and adultery and Uncleanness,
vvn av p-acp d n1 pp-f n2 cc n2, pp-f n1, cc n1, cc n1 cc n1,
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940
and walking in the by-pathes of lies and falshood, strengthning the hands of the wicked, that none can returne for his wickednesse,
and walking in the bypaths of lies and falsehood, strengthening the hands of the wicked, that none can return for his wickedness,
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941
and in one word more, they are all, both prophets and people vnto mee, but as Sodom a sinke of sinne,
and in one word more, they Are all, both Prophets and people unto me, but as Sodom a sink of sin,
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942
and as the inhabitants of Gomorrha such an other sinke:
and as the inhabitants of Gomorrha such an other sink:
cc p-acp dt n2 pp-f np1 d dt j-jn n1:
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39
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943
this they are to me saith the Lord, thus they are in my eie whatsoeuer they seeme to be in their owne opinion,
this they Are to me Says the Lord, thus they Are in my eye whatsoever they seem to be in their own opinion,
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944
or in the iudgement of others whome they haue blinded and bewitched:
or in the judgement of Others whom they have blinded and bewitched:
cc p-acp dt n1 pp-f n2-jn r-crq pns32 vhb vvn cc vvn:
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39
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945
Thus we see what vgly creatures they are which runne before the Lord send them, which are ministers after mens hearts,
Thus we see what ugly creatures they Are which run before the Lord send them, which Are Ministers After men's hearts,
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946
but not after Gods heart, as a number of blind guides amongst vs bee;
but not After God's heart, as a number of blind guides among us bee;
cc-acp xx p-acp npg1 n1, c-acp dt n1 pp-f j n2 p-acp pno12 n1;
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39
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947
the Lorde taketh no pleasure in them, nor in those foolish people that are contented with them:
the Lord Takes no pleasure in them, nor in those foolish people that Are contented with them:
dt n1 vvz dx n1 p-acp pno32, ccx p-acp d j n1 cst vbr vvn p-acp pno32:
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948
and therefore sets them alone to do as they list, and turneth them as false children, ouer whom he hath no care,
and Therefore sets them alone to do as they list, and turns them as false children, over whom he hath no care,
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39
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949
but lets them runne as it were filth and vermine for wāt of trimming & washing with the water of his grace and spirit,
but lets them run as it were filth and vermin for want of trimming & washing with the water of his grace and Spirit,
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950
whereas those that are of his sending forth, and such as hee taketh pleasure in, he will set them out in the best manner,
whereas those that Are of his sending forth, and such as he Takes pleasure in, he will Set them out in the best manner,
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951
and grace them with good gifts, and holie conuersation, he will make their words gracious,
and grace them with good Gifts, and holy Conversation, he will make their words gracious,
cc vvb pno32 p-acp j n2, cc j n1, pns31 vmb vvi po32 n2 j,
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952
and their ministery to be reuerenced in the eyes and heartes of all that feare God, they shall bee mightie and powerfull in deliuerie of their message, they shall be fruitfull in the worke of the Lorde,
and their Ministry to be reverenced in the eyes and hearts of all that Fear God, they shall be mighty and powerful in delivery of their message, they shall be fruitful in the work of the Lord,
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953
and terrible in the consciences of the wicked, they shall bee blessed in the strength of the spirit, to turne many soules into the wayes of righteousnesse,
and terrible in the Consciences of the wicked, they shall be blessed in the strength of the Spirit, to turn many Souls into the ways of righteousness,
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954
euen so manie as GOD hath appointed, yea they and their people shall bee a righteous generation, ouer whome the Lorde will haue a watchfull eye continually, to renewe and to repaire them with his grace and spirit, there shall not so soone any fore seeme to arise in their life,
even so many as GOD hath appointed, yea they and their people shall be a righteous generation, over whom the Lord will have a watchful eye continually, to renew and to repair them with his grace and Spirit, there shall not so soon any before seem to arise in their life,
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955
or anie corruption in their profession, but the Lord with his fauour and grace shall heale it againe, they shall be blessed of God to the good of Gods church which are pastours according vnto Gods heart, and none else;
or any corruption in their profession, but the Lord with his favour and grace shall heal it again, they shall be blessed of God to the good of God's Church which Are Pastors according unto God's heart, and none Else;
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956
I doe not meane such as are free from all corruption and staine of sinne,
I do not mean such as Are free from all corruption and stain of sin,
pns11 vdb xx vvi d c-acp vbr j p-acp d n1 cc n1 pp-f n1,
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957
for such are not to bee looked for in this vale of corruption, but such as the Lorde hath sent foorth,
for such Are not to be looked for in this vale of corruption, but such as the Lord hath sent forth,
p-acp d vbr xx pc-acp vbi vvn p-acp p-acp d n1 pp-f n1, cc-acp d c-acp dt n1 vhz vvn av,
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958
and furnished with gifts, and sanctified for the worke of his church.
and furnished with Gifts, and sanctified for the work of his Church.
cc vvn p-acp n2, cc vvn p-acp dt n1 pp-f po31 n1.
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959
And the like may bee saide of ciuil magistrates, and church gouernors, that if euer the church of God reape any good by any, it is by them that are not after Antichrists heart and lyking,
And the like may be said of civil Magistrates, and Church Governors, that if ever the Church of God reap any good by any, it is by them that Are not After Antichrists heart and liking,
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960
or according to the worldes approbation, but according to Gods wordes liking, for God blesseth no ordinance but his owne.
or according to the world's approbation, but according to God's words liking, for God Blesses no Ordinance but his own.
cc vvg p-acp dt ng1 n1, cc-acp vvg p-acp npg1 n2 vvg, c-acp np1 vvz dx n1 p-acp po31 d.
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961
This doctrine may haue a good vse in respect of those that bee Pastours, or that haue anie publique place of teaching in the church of GOD, it maie seeme to admonish them, that they approue themselues both for life and doctrine in the sight of GOD, to bee such as God liketh of,
This Doctrine may have a good use in respect of those that be Pastors, or that have any public place of teaching in the Church of GOD, it may seem to admonish them, that they approve themselves both for life and Doctrine in the sighed of GOD, to be such as God liketh of,
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962
if they will doe any good in the worke of the ministerie, and thereupon reape any comfort to their conscience in the day of the Lord.
if they will do any good in the work of the Ministry, and thereupon reap any Comfort to their conscience in the day of the Lord.
cs pns32 vmb vdi d j p-acp dt n1 pp-f dt n1, cc av vvb d n1 p-acp po32 n1 p-acp dt n1 pp-f dt n1.
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Image 2
963
There be two markes that euery minister approued of God must principally aime at, not lucre,
There be two marks that every minister approved of God must principally aim At, not lucre,
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964
nor gain, nor worldly promotion, nor the vaine praise of the world, as the maner of many is, which shoote as rouers doe at many markes, and neuer a one certaine.
nor gain, nor worldly promotion, nor the vain praise of the world, as the manner of many is, which shoot as rovers do At many marks, and never a one certain.
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965
But the markes that Gods ministers must shoote at, are the glorie of God and the good of Gods church, that they may say as Paul said, without checke of conscience, Our hearts desire and prayer to God is, that Israel may be saued.
But the marks that God's Ministers must shoot At, Are the glory of God and the good of God's Church, that they may say as Paul said, without check of conscience, Our hearts desire and prayer to God is, that Israel may be saved.
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966
And so deere should the glory of God be vnto vs, and so great should be our loue vnto the church of God, that if it may bee aduaunced in the saluation of our brethren,
And so deer should the glory of God be unto us, and so great should be our love unto the Church of God, that if it may be advanced in the salvation of our brothers,
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967
yea of our enemies more then in their destruction, we shoulde earnestly craue the same of the Lord,
yea of our enemies more then in their destruction, we should earnestly crave the same of the Lord,
uh pp-f po12 n2 av-dc cs p-acp po32 n1, pns12 vmd av-j vvi dt d pp-f dt n1,
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968
yea so earnestly, that rather then the Lord should loose any part of his glory therein, we ought to craue it with the hazard of our owne saluation,
yea so earnestly, that rather then the Lord should lose any part of his glory therein, we ought to crave it with the hazard of our own salvation,
uh av av-j, cst av-c av dt n1 vmd vvi d n1 pp-f po31 n1 av, pns12 vmd pc-acp vvi pn31 p-acp dt n1 pp-f po12 d n1,
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969
as the apostle Paul that singular paterne of zeale and loue did, when hee desired to bee accursed for his brethren sake, the Iewes which were his brethren according to the flesh.
as the apostle Paul that singular pattern of zeal and love did, when he desired to be accursed for his brothers sake, the Iewes which were his brothers according to the Flesh.
c-acp dt n1 np1 cst j n1 pp-f n1 cc n1 vdd, c-crq pns31 vvd pc-acp vbi vvn p-acp po31 n2 n1, dt np2 r-crq vbdr po31 n2 vvg p-acp dt n1.
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970
Some bende al their endeuor that they may be wel thought of with the Prince,
some bend all their endeavour that they may be well Thought of with the Prince,
d vvi d po32 n1 cst pns32 vmb vbi av vvn pp-f p-acp dt n1,
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971
or with the court, or with some noble man, or with the chiefe of their congregation,
or with the court, or with Some noble man, or with the chief of their congregation,
cc p-acp dt n1, cc p-acp d j n1, cc p-acp dt n-jn pp-f po32 n1,
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972
for wealth and authoritie, and some desire only to be popular, & approued of the multitude:
for wealth and Authority, and Some desire only to be popular, & approved of the multitude:
p-acp n1 cc n1, cc d n1 av-j pc-acp vbi j, cc j-vvn pp-f dt n1:
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973
& to bring this to passe, they take great paines, they studie hard, they reade much, they currie fauour with one, and flatter with another;
& to bring this to pass, they take great pains, they study hard, they read much, they curry favour with one, and flatter with Another;
cc pc-acp vvi d pc-acp vvi, pns32 vvb j n2, pns32 vvi av-j, pns32 vvb d, pns32 vvi n1 p-acp crd, cc vvi p-acp j-jn;
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974
they serue the time, and turne with the time, watching the tide, that they may rovve with the same;
they serve the time, and turn with the time, watching the tide, that they may row with the same;
pns32 vvb dt n1, cc vvi p-acp dt n1, vvg dt n1, cst pns32 vmb vvi p-acp dt d;
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975
and if they meet with any of their brethren labouring against their streame, him they belabour with their Inuectiues,
and if they meet with any of their brothers labouring against their stream, him they belabour with their Invectives,
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976
though therein they doe striue against the streame of Gods eternall trueth;
though therein they do strive against the stream of God's Eternal truth;
cs av pns32 vdb vvi p-acp dt n1 pp-f npg1 j n1;
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977
but what ••re they so they may haue the approbation of the world, whose glorie they doe hunt after like lusty Nimrods? and if they chance to misse of their purpose,
but what ••re they so they may have the approbation of the world, whose glory they do hunt After like lusty Nimrods? and if they chance to miss of their purpose,
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978
as sometimes they are crossed as wel as others, are they not ready to fall sicke of Hamans disease, who was ready to die for sorrowe,
as sometime they Are crossed as well as Others, Are they not ready to fallen sick of Hamans disease, who was ready to die for sorrow,
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979
because Mordecai did not bow the knee vnto him? It is a good blessing of God to be gracious in the eies of christian Princes,
Because Mordecai did not bow the knee unto him? It is a good blessing of God to be gracious in the eyes of christian Princes,
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980
and great states, as it was a thing greatly to be reioyced at when Theodosius the Emperor of Rome embraced christian bishops which resorted vnto him.
and great states, as it was a thing greatly to be rejoiced At when Theodosius the Emperor of Room embraced christian Bishops which resorted unto him.
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981
And the fauour of Gods people in the Lorde is a good fauour of God, which oftentimes hee giueth vnto his seruants,
And the favour of God's people in the Lord is a good favour of God, which oftentimes he gives unto his Servants,
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982
when they seek not after the same.
when they seek not After the same.
c-crq pns32 vvb xx p-acp dt d.
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983
But yet this is not the thing that Gods seruants must affect, but all their care must be both at their first entrance into the ministerie,
But yet this is not the thing that God's Servants must affect, but all their care must be both At their First Entrance into the Ministry,
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984
and in the whole course of the same vnto the ende, that they may bee found Pastours according to Gods owne heart.
and in the Whole course of the same unto the end, that they may be found Pastors according to God's own heart.
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985
Both credite and maintenance in the world are the good blessings of the Lorde, and it shall be lawfull for Gods ministers to enioy the same so farre foorth as God seeth good for them;
Both credit and maintenance in the world Are the good blessings of the Lord, and it shall be lawful for God's Ministers to enjoy the same so Far forth as God sees good for them;
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986
but yet they must take heed that they make not those things the ende of their worke;
but yet they must take heed that they make not those things the end of their work;
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987
but that at the first, and at the last, we may be approued in the sight of god.
but that At the First, and At the last, we may be approved in the sighed of god.
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988
The apostle had matter of reioycing in his countrey, for he was an Israelite, and of his bringing vp,
The apostle had matter of rejoicing in his country, for he was an Israelite, and of his bringing up,
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989
for hee was brought vp at the feete of Gamaliel a learned man;
for he was brought up At the feet of Gamaliel a learned man;
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990
hee could haue stoode vpon his learning, for he spake with tongues more then any other;
he could have stood upon his learning, for he spoke with tongues more then any other;
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991
if others were doctors, he was a doctour of the Gentiles, and many great priuiledges he had that others had not.
if Others were Doctors, he was a Doctor of the Gentiles, and many great privileges he had that Others had not.
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992
But what, doth hee stand so much to the maintenance of those thinges? No, he counteth them all but dung to winne Christ, he forgetteth them as things left behind him,
But what, does he stand so much to the maintenance of those things? No, he counteth them all but dung to win christ, he forgetteth them as things left behind him,
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993
so that hee may attaine vnto the marke that is set before him, euen the price of his high calling the Lord Iesus Christ:
so that he may attain unto the mark that is Set before him, even the price of his high calling the Lord Iesus christ:
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994
he careth not a point for them, so that he may approoue himselfe a faithfull workeman in the sight of God. And so shoulde wee doe;
he Careth not a point for them, so that he may approve himself a faithful workman in the sighed of God. And so should we do;
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995
if we be ministers approoued of God, wee must not be as many are which make merchandise of the word of God: but as of sinceritie;
if we be Ministers approved of God, we must not be as many Are which make merchandise of the word of God: but as of sincerity;
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996
but as of God in the sight of God, we must speake in Christ.
but as of God in the sighed of God, we must speak in christ.
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997
If we be pastors according to Gods heart, we must not praise our selues, nor stand in neede of letters of commendation vnto our charge; If we be Pastors according to God's heart, we must not praise our selves, nor stand in need of letters of commendation unto our charge;
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998
or of recommendation from them vnto others (as the Apostle saith) but our flocke must bee our epistle written in our hearts to be read and vnderstoode of all men;
or of recommendation from them unto Others (as the Apostle Says) but our flock must be our epistle written in our hearts to be read and understood of all men;
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999
not with incke, but with the spirit of the liuing God. not with ink, but with the Spirit of the living God.
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1000
If we be ministers approoued of God, wee must giue no occasion of offense in any thing, that our ministerie may be free from reproofe:
If we be Ministers approved of God, we must give no occasion of offence in any thing, that our Ministry may be free from reproof:
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1001
But in al things (saith the Apostle) we must approoue our selues as the ministers of god, in much patience, in afflictions, in necessities, in distresses, in stripes, in prisons, in tumultes, in labours, by watchings, by fastings, by puritie, by knowledge, by long suffering, by kindenesse, by the holi-ghost, by loue vnfained, by the worde of trueth, by the power of God, by the armour of righteousnesse, on the right hand and on the left, that is, both in prosperitie and aduersitie, amongst friends and foes, by honour and dishonour, by euill report and good report,
But in all things (Says the Apostle) we must approve our selves as the Ministers of god, in much patience, in afflictions, in necessities, in Distresses, in stripes, in prisons, in tumults, in labours, by watchings, by Fastings, by purity, by knowledge, by long suffering, by kindness, by the holi-ghost, by love unfeigned, by the word of truth, by the power of God, by the armour of righteousness, on the right hand and on the left, that is, both in Prosperity and adversity, among Friends and foes, by honour and dishonour, by evil report and good report,
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1002
as deceiuers, and yet true, as vnknowen and yet knovven, as dying and yet liuing,
as deceivers, and yet true, as unknown and yet known, as dying and yet living,
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1003
as chastened and yet not killed, as sorrowing and yet alvvayes reioycing, as poore and yet making many rich,
as chastened and yet not killed, as sorrowing and yet always rejoicing, as poor and yet making many rich,
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1004
as hauing nothing and yet possessing all things.
as having nothing and yet possessing all things.
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1005
What a notable approbation is this? How many fellovves hath the holy Apostle saint Paule in this? This is for saint Paule alone,
What a notable approbation is this? How many Fellows hath the holy Apostle saint Paul in this? This is for saint Paul alone,
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1006
and such Puritanes as he was. Heere is no mention all this while of Dispensations, nor of Qualifications;
and such Puritanes as he was. Here is no mention all this while of Dispensations, nor of Qualifications;
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1007
nor of Pluralities, nor of Vnions, nor of Totquots, nor of any such implements, belike they were not allowed of in Saint Paules time;
nor of Pluralities, nor of Unions, nor of Totcots, nor of any such implements, belike they were not allowed of in Saint Paul's time;
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1008
for if they had, surely the Apostle would not haue left them out, or it may be that they were not then in vse,
for if they had, surely the Apostle would not have left them out, or it may be that they were not then in use,
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1009
and the world is grovven wiser now then it was in saint Paules time: Oh quantum mutatus ab illo!
and the world is grown Wiser now then it was in saint Paul's time: O quantum mutatus ab illo!
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1010
The worlde is greatly altered since saint Paules dayes; it can no skill of saint Paules course.
The world is greatly altered since saint Paul's days; it can no skill of saint Paul's course.
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1011
Well yet wee must learne to haue skill of it, if wee will be approoued in the sight of God.
Well yet we must Learn to have skill of it, if we will be approved in the sighed of God.
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1012
And if all the world do commend vs, and yet God condemne vs, what shall it aduantage vs? Most miserable and wretched caitifes shall we prooue our selues to be,
And if all the world do commend us, and yet God condemn us, what shall it advantage us? Most miserable and wretched caitiffs shall we prove our selves to be,
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1013
and better it had beene that wee had neuer beene borne, if the Lord shall say hee knoweth vs not.
and better it had been that we had never been born, if the Lord shall say he Knoweth us not.
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1014
This was Micaiah well perswaded of, and therefore hee stoode to the truth when foure hundred false prophets & flatterers stood against him;
This was Micaiah well persuaded of, and Therefore he stood to the truth when foure hundred false Prophets & Flatterers stood against him;
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1015
yea when the king and all was against him, but yet he was a Prophet according to the Lords heart,
yea when the King and all was against him, but yet he was a Prophet according to the lords heart,
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1016
and that was sufficient for him.
and that was sufficient for him.
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1017
Many at the first, and a great while haue made a good shew of great sinceritie, that no man would haue taken them but to be men of God indeede (as good Prophets were called in old time) vntill they haue fallen by the world as Demas did,
Many At the First, and a great while have made a good show of great sincerity, that no man would have taken them but to be men of God indeed (as good prophets were called in old time) until they have fallen by the world as Demas did,
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1018
or till they haue fallen into fauour with the court, or the state, or till they haue taken som high degree of schooles,
or till they have fallen into favour with the court, or the state, or till they have taken Some high degree of Schools,
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1019
or til they haue climed vp the ladder of promotion, and then the date of their zeale,
or till they have climbed up the ladder of promotion, and then the date of their zeal,
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1020
and painfulnes and sinceritie hath bin expired, and they haue turned ouer their coppy to others,
and painfulness and sincerity hath been expired, and they have turned over their copy to Others,
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1021
& hauing made shiprack of faith & a good conscience, they haue gone forth like Thamar out of hir brother Ammons chamber when Ammon had defloured hir, she wēt out with her garment of diuers colors rent & torn;
& having made shipwreck of faith & a good conscience, they have gone forth like Tamar out of his brother Ammons chamber when Ammon had deflowered his, she went out with her garment of diverse colours rend & torn;
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1022
so they haue go• away with their garment of gods graces rent and torne, onely this difference is betweene Thamar and them, she wept & mourned for it,
so they have go• away with their garment of God's graces rend and torn, only this difference is between Tamar and them, she wept & mourned for it,
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1023
and so doe not they, but rather reioyce at their alteration, holding these things nowe as most vile, which before the time of their sinceritie they counted most precious:
and so do not they, but rather rejoice At their alteration, holding these things now as most vile, which before the time of their sincerity they counted most precious:
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1024
& this is yet a most feareful iudgement of God vpō them for their apostacie,
& this is yet a most fearful judgement of God upon them for their apostasy,
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1025
for when they begin thus with tongue to persecute the trueth which before they haue professed, what doe they else but turne into that hie way which leadeth vnto the sinne against the spirit of truth.
for when they begin thus with tongue to persecute the truth which before they have professed, what do they Else but turn into that high Way which leads unto the sin against the Spirit of truth.
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1026
And being thus reuolted from their first loue, they fell to be iust of Sauls humor, who perceiuing himselfe to bee forsaken of the Lord for his hypocrisie,
And being thus revolted from their First love, they fell to be just of Saul's humour, who perceiving himself to be forsaken of the Lord for his hypocrisy,
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1027
and dissembling in Gods busines, desired yet of Samuel, that he might bee honoured before the elders of the people,
and dissembling in God's business, desired yet of Samuel, that he might be honoured before the Elders of the people,
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1028
and then he was safe, that was all that hee looked after.
and then he was safe, that was all that he looked After.
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1029
So say they, let vs bee honoured before the elders of the people, and that is sufficient,
So say they, let us be honoured before the Elders of the people, and that is sufficient,
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1030
for that is all that they looke after, as hauing their reward of men, and not of God.
for that is all that they look After, as having their reward of men, and not of God.
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1031
The third Sermon of God wooing his Church. IEREMIE Chap. 3. Verse 15 And I will giue you Pastors according to mine heart, which shall feede you with knowledge and vnderstanding.
The third Sermon of God wooing his Church. IEREMIE Chap. 3. Verse 15 And I will give you Pastors according to mine heart, which shall feed you with knowledge and understanding.
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NOw the question groweth how we shal knowe who be pastors and ministers according to Gods liking, and who be not.
NOw the question grows how we shall know who be Pastors and Ministers according to God's liking, and who be not.
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The Lord Iesus doth best resolue that doubt in the 7 of Iohn ver. the 18, thus;
The Lord Iesus does best resolve that doubt in the 7 of John ver. the 18, thus;
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1034
He that speaketh of himselfe seeketh his owne glory but he that seeketh his glory that sent him, the same is true, He that speaks of himself seeks his own glory but he that seeks his glory that sent him, the same is true,
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and no vnrighteousnesse is in him: that is, hee is a true messenger of God, and no counterfeit.and no unrighteousness is in him: that is, he is a true Messenger of God, and no counterfeit.
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1036
A man is saide to speake of himself two waies, either when he speaketh before he be required to speake,
A man is said to speak of himself two ways, either when he speaks before he be required to speak,
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1037
or being required to speake, speaketh not the truth truely, but mixeth some deuice of his owne braine therewith:
or being required to speak, speaks not the truth truly, but mixeth Some device of his own brain therewith:
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so did the false prophets, for both they ranne before they were sent, and also spake the errours of their own hart in stead of the word of the Lord:
so did the false Prophets, for both they ran before they were sent, and also spoke the errors of their own heart in stead of the word of the Lord:
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So did Vzzah that which he did of himselfe, when he put his hand to the arke of the Lord,
So did Uzzah that which he did of himself, when he put his hand to the Ark of the Lord,
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because hee was not called thereunto of the Lord.
Because he was not called thereunto of the Lord.
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1041
So Balaam spake of himselfe though he spake the truth without adding or diminishing, because his couetous hart which serued for the wages of iniquitie, made him go when the Lord bad him to stay When Calphas profecied of Christs death, S. Iohn saith; So balaam spoke of himself though he spoke the truth without adding or diminishing, Because his covetous heart which served for the wages of iniquity, made him go when the Lord bade him to stay When Calphas profecied of Christ death, S. John Says;
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1042
This spake he not of himselfe, that is, he did not inuent it of his own brain.This spoke he not of himself, that is, he did not invent it of his own brain.
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1043
But what is it for a minister to seek his own glory? to be infected with the stain of vainglory? no,
But what is it for a minister to seek his own glory? to be infected with the stain of vainglory? no,
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1044
for Paul was infected with that staine, as appeares by his own testimony;
for Paul was infected with that stain, as appears by his own testimony;
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1045
for therefore hee had a messenger of Sathan sent to humble him, lest he should be lifted vp out of measure for those heauenly reuelations which were giuen vnto him.
for Therefore he had a Messenger of Sathan sent to humble him, lest he should be lifted up out of measure for those heavenly revelations which were given unto him.
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1046
What then? to extoll his ministerie and calling when iust occasion serueth? no neither,
What then? to extol his Ministry and calling when just occasion serveth? no neither,
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1047
for the Apostle hauing to deale with such as went about to abuse his ministery. He extolleth his ministery in this maner;
for the Apostle having to deal with such as went about to abuse his Ministry. He extolleth his Ministry in this manner;
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1048
Verely I suppose that I was not inferior to the very chiefe apostles. Verily I suppose that I was not inferior to the very chief Apostles.
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1049
But then indeed doth he seeke his owne glory, when he preacheth mans doctrine to please men.
But then indeed does he seek his own glory, when he Preacheth men Doctrine to please men.
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1050
For now, preach I mans doctrine or Gods? (saith the Apostle) or go I about to please men? for if I should yet please men, I were not the seruant of Christ I certifie you brethren that the Gospell which was preached of me, was not after man. For now, preach I men Doctrine or God's? (Says the Apostle) or go I about to please men? for if I should yet please men, I were not the servant of christ I certify you brothers that the Gospel which was preached of me, was not After man.
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1051
And the apostle cha. 4. ver. 17. describes the vaineglorious false apostles by this marke, that they would exclude all others as no body, that the people might altogether affect them.
And the apostle cham. 4. ver. 17. describes the vainglorious false Apostles by this mark, that they would exclude all Others as no body, that the people might altogether affect them.
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1052
But what is it to seek Gods glory? that is a very needful question indeed; But what is it to seek God's glory? that is a very needful question indeed;
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1053
what is it to say God be praised, or, thanks be to God? No, for so did the proud Pharisy who was compoun ded of vaineglory;what is it to say God be praised, or, thanks be to God? No, for so did the proud Pharisee who was compoun dead of vainglory;
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1054
and when he pronounced those wordes, sought nothing lesse then the glory of God, and nothing more then his owne glorie. and when he pronounced those words, sought nothing less then the glory of God, and nothing more then his own glory.
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1055
What then? is it to say, Let God be glorified? No neither, for so did the persecutors of gods church when they excōmunicated their brethren, as appeareth in Esay 66.5.
What then? is it to say, Let God be glorified? No neither, for so did the persecutors of God's Church when they excommunicated their brothers, as appears in Isaiah 66.5.
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1056
like the Prelates, who beganne all their excommunications and condemnations with In nomine Dei; and so In nomine Dei burned,
like the Prelates, who began all their excommunications and condemnations with In nomine Dei; and so In nomine Dei burned,
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1057
and imprisoned, and massacred many of the deare saints and seruaunts of God.
and imprisoned, and massacred many of the deer Saints and Servants of God.
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1058
And like vnto the former are the papists, who in all their idolatrous and superstitious seruices sing, Glory be to the father, to the Sonne,
And like unto the former Are the Papists, who in all their idolatrous and superstitious services sing, Glory be to the father, to the Son,
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1059
and to the Holi-ghost, &c. A• which do giue as much glory to God, as the Iewes did vnto Christ,
and to the Holi-ghost, etc. A• which do give as much glory to God, as the Iewes did unto christ,
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1060
when they spit in his face, and saluted him with the knee, crying, Haile King of the Iewes.
when they spit in his face, and saluted him with the knee, crying, Hail King of the Iewes.
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1061
What then? to speake Gods will without adding or diminishing? No neither;
What then? to speak God's will without adding or diminishing? No neither;
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1062
for so much did Balaam, who for al that, sought nothing but his own commoditie and gaine,
for so much did balaam, who for all that, sought nothing but his own commodity and gain,
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1063
and therefore is said to serue for the wages of iniquitie.
and Therefore is said to serve for the wages of iniquity.
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1064
Howe then? To come in outward humilitie, and shewes of holinesse, as to professe wilfull pouertie, to goe barefooted, &c. after the monkish manner of the Popish friers,
Howe then? To come in outward humility, and shows of holiness, as to profess wilful poverty, to go barefooted, etc. After the monkish manner of the Popish Friars,
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1065
and others of that fraternitie? Nothing lesse;
and Others of that fraternity? Nothing less;
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for the apostle doth vtterly disclaime them, and maruelleth that they which are dead with Christ from the ordinaunces of the worlde, will bee burned againe with traditions, as though they liued in the world, and not in Christ;
for the apostle does utterly disclaim them, and marveleth that they which Are dead with christ from the ordinances of the world, will be burned again with traditions, as though they lived in the world, and not in christ;
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1067
as, touch not, taste not, handle not, which all perish with the vsing, and are after the commaundements and doctrines of men:
as, touch not, taste not, handle not, which all perish with the using, and Are After the Commandments and doctrines of men:
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1068
Which things haue a shewe of wisedome (saith the apostle) in voluntarie religion and humblenesse of minde,
Which things have a show of Wisdom (Says the apostle) in voluntary Religion and humbleness of mind,
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1069
and in not sparing the body, neither haue they it in any estimation to satisfie the flesh:
and in not sparing the body, neither have they it in any estimation to satisfy the Flesh:
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1070
thus the Apostle speaketh of mens traditions, to teach vs that we must thinke of them but as of burdens too heauy for the consciences of christians to beare,
thus the Apostle speaks of men's traditions, to teach us that we must think of them but as of burdens too heavy for the Consciences of Christians to bear,
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1071
and shewes, without any substance they are in the sight of God. How then doth Gods minister seeke the glory of God? First, in speaking; then marke his doctrine. Secondly, in liuing; then marke his life:
and shows, without any substance they Are in the sighed of God. How then does God's minister seek the glory of God? First, in speaking; then mark his Doctrine. Secondly, in living; then mark his life:
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1072
for the first it is said, he speaketh not of himselfe;
for the First it is said, he speaks not of himself;
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for the second, it is said, there is no vnrighteousnesse in him, that is, hee is not a subiect to sinne and wickednesse.
for the second, it is said, there is no unrighteousness in him, that is, he is not a Subject to sin and wickedness.
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1074
Counterfeit and false apostles are deceitfull workers, (saith S. Paul ) & can transforme themselues into the Apostles of Christ,
Counterfeit and false Apostles Are deceitful workers, (Says S. Paul) & can transform themselves into the Apostles of christ,
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and no maruell (saith hee) for Sathan himselfe is transformed into an Angel of light.
and no marvel (Says he) for Sathan himself is transformed into an Angel of Light.
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Therefore it is no great thing, though his ministers transforme themselues as though they were the ministers of righteousnesse.
Therefore it is no great thing, though his Ministers transform themselves as though they were the Ministers of righteousness.
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1077
But ex fructibus, by their fruits, (saith the Lorde Iesus) you shall know them.
But ex fructibus, by their fruits, (Says the Lord Iesus) you shall know them.
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The sorcerers and soothsaiers of Egypt did imitate, or rather counterfeit Moses and Aaron in many things, The sorcerers and soothsayers of Egypt did imitate, or rather counterfeit Moses and Aaron in many things,
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so doe the ministers of the deuill counterfeit the ministers of God in many things: but as Moses did one thing which the sorcerers could not do;
so do the Ministers of the Devil counterfeit the Ministers of God in many things: but as Moses did one thing which the sorcerers could not do;
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1080
so Gods messenger doth one thing the other cannot doe; that is, they seeke the glorie of him that sent them.
so God's Messenger does one thing the other cannot do; that is, they seek the glory of him that sent them.
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1081
Now when the people saw Moses do that which all the cunning men of Egypt could not do, they said;
Now when the people saw Moses do that which all the cunning men of Egypt could not do, they said;
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1082
this is the finger of GOD:
this is the finger of GOD:
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so when men sha•l see a man seeking in his whole ministerie nothing but the glorie of GOD that sent him, they must needes saie, This is a minister of God.
so when men sha•l see a man seeking in his Whole Ministry nothing but the glory of GOD that sent him, they must needs say, This is a minister of God.
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1084
In the doctrine it will appeare two waies; First, by the matter deliuered; secondly, by the manner of deliuering.
In the Doctrine it will appear two ways; First, by the matter Delivered; secondly, by the manner of delivering.
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1085
For the matter, it shalbe such as God hath put into his mouth, that he may say as the apostle did, That which I haue receiued of the Lord.
For the matter, it shall such as God hath put into his Mouth, that he may say as the apostle did, That which I have received of the Lord.
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1086
I haue deliuered vnto you, and if an angell from heauen shall preach otherwise then the apostle preached, he is to be accursed. I have Delivered unto you, and if an angel from heaven shall preach otherwise then the apostle preached, he is to be accursed.
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And herein he is not to holde himselfe sufficiently discharged, if hee declareth some part of Gods will,
And herein he is not to hold himself sufficiently discharged, if he Declareth Some part of God's will,
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1088
and leaueth out some part thereof, but he is to deliuer to the church of God, the whole counsell of God, as time and occasion serueth;
and Leaveth out Some part thereof, but he is to deliver to the Church of God, the Whole counsel of God, as time and occasion serveth;
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1089
and yet in such sort as shall bee most profitable for the people, for wisedome and faithfulnesse must waite one vppon another in the minister of God.
and yet in such sort as shall be most profitable for the people, for Wisdom and faithfulness must wait one upon Another in the minister of God.
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1090
And still hee is to meete with such things as obscure the glorie of God,
And still he is to meet with such things as Obscure the glory of God,
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as Paul did when he came to Athens, & perceiuing them to be addicted to idolatry and superstition, he aduanceth the true God,
as Paul did when he Come to Athens, & perceiving them to be addicted to idolatry and Superstition, he Advanceth the true God,
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1092
and abaseth al false gods, & that he doth 2. waies. First, by setting forth in God his power, his goodnes & his prouidence;
and abaseth all false God's, & that he does 2. ways. First, by setting forth in God his power, his Goodness & his providence;
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1093
secondly, by declaring the vanitie of idols, & the ignorance of the Athenians. Againe, the manner is to be obserued;
secondly, by declaring the vanity of Idols, & the ignorance of the Athenians. Again, the manner is to be observed;
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1094
and that our doctrine may win glorie to him that sent vs, two things are required:
and that our Doctrine may win glory to him that sent us, two things Are required:
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First, concealement of humane skil• secondly, demonstration of the spirit;
First, concealment of humane skil• secondly, demonstration of the Spirit;
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both which are euident in the example of the Apostles preaching, who may bee a patterne of true preaching to all the doctours in the worlde.
both which Are evident in the Exampl of the Apostles preaching, who may be a pattern of true preaching to all the Doctors in the world.
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1097
VVhen I came vnto you bretheren (saith hee) I came not with excellencie of wordes, When I Come unto you brethren (Says he) I Come not with excellency of words,
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or of wisedome, shewing vnto you the testimonie of God, for I esteemed not to knowe anie thing among you, sauing Iesus Christ, and him crucified.
or of Wisdom, showing unto you the testimony of God, for I esteemed not to know any thing among you, Saving Iesus christ, and him Crucified.
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And I was among you in weakenesse, and in feare, and in much trembling.
And I was among you in weakness, and in Fear, and in much trembling.
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Neither stoode my worde, and my preaching, in the intising speech of mans wisedome, but in plaine euidence of the spirit, and of power.
Neither stood my word, and my preaching, in the enticing speech of men Wisdom, but in plain evidence of the Spirit, and of power.
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Pauls drift is to reproue certaine teachers at Corinth:Paul's drift is to reprove certain Teachers At Corinth:
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but for what? not for heresie, but for the manner of their teaching, and in that for two things,
but for what? not for heresy, but for the manner of their teaching, and in that for two things,
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for humane eloquence, and wisedome, neither are they simplie reprooued for these, for they are good in their place,
for humane eloquence, and Wisdom, neither Are they simply reproved for these, for they Are good in their place,
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but because they made a shew of them in declaring of Gods message.
but Because they made a show of them in declaring of God's message.
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And in the fourth verse, humane wisedome is opposed to the euidence of the spirit, to shew that they which studie only for humane learning and eloquence, cannot preach in the euidence and power of the spirit.
And in the fourth verse, humane Wisdom is opposed to the evidence of the Spirit, to show that they which study only for humane learning and eloquence, cannot preach in the evidence and power of the Spirit.
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And this he prooueth by many arguments.
And this he proveth by many Arguments.
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First, the doctrine that I taught was Gods will and testament, ergo, I must not vtter it in matter and forme after men,
First, the Doctrine that I taught was God's will and Testament, ergo, I must not utter it in matter and Form After men,
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but it must bee shewed as hee set it forth.
but it must be showed as he Set it forth.
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Secondly, in the second verse, I haue purposed to know nothing but Iesus Christ and him crucified;
Secondly, in the second verse, I have purposed to know nothing but Iesus christ and him Crucified;
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that is, to professe nothing else, for hee could not but know many things more, therefore the profession of all humane wisedome was to bee laid aside.
that is, to profess nothing Else, for he could not but know many things more, Therefore the profession of all humane Wisdom was to be laid aside.
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Thirdly, in the third verse, hee saith, it was in much weakenesse, feare, and trembling,
Thirdly, in the third verse, he Says, it was in much weakness, Fear, and trembling,
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because hee was to deale with the deuill, and with men of beastly condition, who could not be subdued with gallant shewes of humane strength,
Because he was to deal with the Devil, and with men of beastly condition, who could not be subdued with gallant shows of humane strength,
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nor with flanting and flourishing in humane eloquence & wisedome.
nor with flaunting and flourishing in humane eloquence & Wisdom.
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Fourthly, in the 5. verse he sheweth a notable reason why it was thus, and why it must be thus;
Fourthly, in the 5. verse he shows a notable reason why it was thus, and why it must be thus;
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lest your faith shoulde stand vppon mans wisedome, rather then in the power of God,
lest your faith should stand upon men Wisdom, rather then in the power of God,
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and so man shoulde haue the glorie of conuerting mens soules to the faith, which is proper to God only:
and so man should have the glory of converting men's Souls to the faith, which is proper to God only:
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therfore, in the ministerie the power of God must only be shewed in demonstration of the spirite, and of power.
Therefore, in the Ministry the power of God must only be showed in demonstration of the Spirit, and of power.
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Fiftly, we haue this treasure in earthen vesselles, that the excellency of that power, might bee of God,
Fifty, we have this treasure in earthen vessels, that the excellency of that power, might be of God,
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and not of vs. The minister is compared to a vessell, and a homely one, hee sheweth a treasure in it:
and not of us The minister is compared to a vessel, and a homely one, he shows a treasure in it:
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Whatsoeuer therefore is in man must be hidden:
Whatsoever Therefore is in man must be hidden:
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that when the treasure worketh, the vertue which is of God, may be ascribed vnto God, and not to man.
that when the treasure works, the virtue which is of God, may be ascribed unto God, and not to man.
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But then it will be demaunded of some, what vse there is of arts, of doctors,
But then it will be demanded of Some, what use there is of arts, of Doctors,
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and fathers, and the tougues, if they may not be shewed & alleaged in the publique ministerie of the word.
and Father's, and the tougues, if they may not be showed & alleged in the public Ministry of the word.
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To whom we may answere, that as those things are the good blessings of god on his church so there is a priuate vse of them in study, to helpe the man of God to find out doctrine and to set it forth,
To whom we may answer, that as those things Are the good blessings of god on his Church so there is a private use of them in study, to help the man of God to find out Doctrine and to Set it forth,
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but in publike they are not to be shewed, by the testimony of the apostle,
but in public they Are not to be showed, by the testimony of the apostle,
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except it be in disputations and controuersies against those that rely vpon them as the papists do.
except it be in disputations and controversies against those that rely upon them as the Papists do.
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As there must bee a concealement of humane eloquence and wisedome, so there must bee a demonstration of the spirite, as the Apostle sheweth in the fourth verse of the second chapter and the first epistle to the Corinthians,
As there must be a concealment of humane eloquence and Wisdom, so there must be a demonstration of the Spirit, as the Apostle shows in the fourth verse of the second chapter and the First epistle to the Corinthians,
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and that is, when the minister so deliuereth the word, that the people may perceiue, it is not hee that speaketh,
and that is, when the minister so Delivereth the word, that the people may perceive, it is not he that speaks,
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but the spirite of God in him.
but the Spirit of God in him.
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The whole foureteenth chapter of the first epistle to the Corinthians, is a commentarie of this point,
The Whole foureteenth chapter of the First epistle to the Corinthians, is a commentary of this point,
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and in the foure and twentieth verse he sheweth, that if there be propheciing, that is expounding,
and in the foure and twentieth verse he shows, that if there be propheciing, that is expounding,
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and applying to the cōscience, the scripturs in a knowen tongue:
and applying to the conscience, the Scriptures in a known tongue:
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if an idiot, or an vnbeleeuer come in the meane time he is rebuked, and iudged of al, that is, he shall take himselfe so to be,
if an idiot, or an unbeliever come in the mean time he is rebuked, and judged of all, that is, he shall take himself so to be,
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for the secrets of his hart shalbe made manifest, and so he will fall downe and worship God,
for the secrets of his heart shall made manifest, and so he will fallen down and worship God,
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and say plainely, that God is in you indeede.
and say plainly, that God is in you indeed.
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And thus must men prophecie to worke this effect, they must bee as Michaiah was, full of power, by the spirit of the Lorde,
And thus must men prophecy to work this Effect, they must be as Michaiah was, full of power, by the Spirit of the Lord,
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and of iudgement and of strength, to declare vnto Iacob his transgression, and to Israel his sinne.
and of judgement and of strength, to declare unto Iacob his Transgression, and to Israel his sin.
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The Apostles were not permitted to witnesse of Christ, till they hadde receiued the spirite that must execute it.
The Apostles were not permitted to witness of christ, till they had received the Spirit that must execute it.
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And i• the second of the Actes it is sayde, that it lighted on them like fiery tongues, to shew that the spirit of GOD maketh the speech to burne.
And i• the second of the Acts it is said, that it lighted on them like fiery tongues, to show that the Spirit of GOD makes the speech to burn.
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Then wheresoeuer the speech toucheth, it burneth by the outward signe, the inward worke is signified by all which we may see that there must be no demonstration of the person,
Then wheresoever the speech touches, it burns by the outward Signen, the inward work is signified by all which we may see that there must be no demonstration of the person,
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but of the power of the spirit.
but of the power of the Spirit.
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And further, because explanation is the verie soule of the spirit, therefore that especially must bee laboured for;
And further, Because explanation is the very soul of the Spirit, Therefore that especially must be laboured for;
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for in man is soule, and bodie, and spirit. The soule giueth life. The spirite liuelinesse;
for in man is soul, and body, and Spirit. The soul gives life. The Spirit liveliness;
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and is the moouing and stirring of the affections. The doctrine must also haue application, or else it is dead;
and is the moving and stirring of the affections. The Doctrine must also have application, or Else it is dead;
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now when it is applied by the spirit, it is most liuely and effectuall. The liuelinesse and power of the worde thus preached, appeareth in this demonstration.
now when it is applied by the Spirit, it is most lively and effectual. The liveliness and power of the word thus preached, appears in this demonstration.
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Take a thing that is redde hote, and lay it to another thing that is colde,
Take a thing that is red hight, and lay it to Another thing that is cold,
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and it shall kindle a heate in that too.
and it shall kindle a heat in that too.
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So the ministers tongue is a fierie tongue, novve when it is brought to mans sences and vnderstanding, it worketh the like heate in them,
So the Ministers tongue is a fiery tongue, now when it is brought to men Senses and understanding, it works the like heat in them,
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so that the power of the spirite is conueyed vnto them. And thus an impression is made in the heartes of the people.
so that the power of the Spirit is conveyed unto them. And thus an impression is made in the hearts of the people.
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And when the man seeth this, he falleth downe, hee glorifieth GOD, and reuerenceth the minister, & God in him.
And when the man sees this, he falls down, he Glorifieth GOD, and reverenceth the minister, & God in him.
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And for the better procuring and preseruing of this reuerence:
And for the better procuring and preserving of this Reverence:
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it is verie requisite also, that his message bee deliuered with authoritie and maiestie, as Paul aduiseth Titus; the reason is in the 2. Cor. 3.20. The minister is an embassador for Christ;
it is very requisite also, that his message be Delivered with Authority and majesty, as Paul adviseth Titus; the reason is in the 2. Cor. 3.20. The minister is an ambassador for christ;
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now the embassador beareth his person that sent him, hee is his vicegerent to speake and do that that he himselfe doth;
now the ambassador bears his person that sent him, he is his vicegerent to speak and do that that he himself does;
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therefore the whole function must bee with authority.
Therefore the Whole function must be with Authority.
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It is said that the people were astonied at Christs doctrin, because he taught them as one hauing authority, It is said that the people were astonished At Christ Doctrine, Because he taught them as one having Authority,
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and not as the Scribes, to shew that the minister shall neuer moue by his doctrine, except it be with authority.
and not as the Scribes, to show that the minister shall never move by his Doctrine, except it be with Authority.
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He that wil approue himselfe in the sight of God to be a minister after the Lords liking,
He that will approve himself in the sighed of God to be a minister After the lords liking,
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and win glory to him that sent him, must haue his life clothed with robes of holines and righteousnes.
and win glory to him that sent him, must have his life clothed with robes of holiness and righteousness.
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I mean not that a holy life is essentiall to a minister, so that he is no minister that wants it,
I mean not that a holy life is essential to a minister, so that he is no minister that Wants it,
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but that it is necessary for a minister, for many shall say at the last day to Christ, Wee haue prophesied in thy name;
but that it is necessary for a minister, for many shall say At the last day to christ, we have prophesied in thy name;
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to whom answere shalbe made againe, depart from me ye workers of iniquitie I know you not.
to whom answer shall made again, depart from me you workers of iniquity I know you not.
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The necessitie of it may appeare by many reasons:
The necessity of it may appear by many Reasons:
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first, a minister vnlesse hee bee sanctified hee shall neuer soundely, and liuely vnderstand the word of GOD;
First, a minister unless he be sanctified he shall never soundly, and lively understand the word of GOD;
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for the Lorde reuealeth his will vnto the humble, and his counselles vnto them that feare him, and to none else. for the Lord Revealeth his will unto the humble, and his Counsels unto them that Fear him, and to none Else.
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Lawyers become cunning by long reading; and Phisitions by experience; yet no man was euer a perfect, found, and iudiciall diuine without holines.
Lawyers become cunning by long reading; and Physicians by experience; yet no man was ever a perfect, found, and judicial divine without holiness.
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This knowledge is rather feeling, then learning, in aboundance of beart, rather then extreame studie, sent by God to good men:
This knowledge is rather feeling, then learning, in abundance of beart, rather then extreme study, sent by God to good men:
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so that, hee that can say with Dauid, I loue thy lawe, may say, I haue more vnderstanding then my teachers.
so that, he that can say with David, I love thy law, may say, I have more understanding then my Teachers.
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(4) sermon (DIV1)
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It is the equitie of God, vnwilling to obey, vnwoorthy to knowe;
It is the equity of God, unwilling to obey, unworthy to know;
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(4) sermon (DIV1)
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for what should hee do with a talent which wil not vse it? Therefore he which forbiddeth pearles to swine, staies his hand from casting knowledge to the wicked,
for what should he do with a talon which will not use it? Therefore he which forbiddeth Pearls to Swine, stays his hand from casting knowledge to the wicked,
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(4) sermon (DIV1)
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except so much as shall condemne them.
except so much as shall condemn them.
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(4) sermon (DIV1)
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Further, the ignorant people cannot see the ordinance of God, but they vse to iudge of a mans ministery by sensible things which they see in him;
Further, the ignorant people cannot see the Ordinance of God, but they use to judge of a men Ministry by sensible things which they see in him;
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(4) sermon (DIV1)
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therefore a good life is necessarie in a minister.
Therefore a good life is necessary in a minister.
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(4) sermon (DIV1)
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For they say, because he liueth according to his teaching wee will heare him, as Herod heard Iohn Baptist, because he was a good man and a godly.
For they say, Because he lives according to his teaching we will hear him, as Herod herd John Baptist, Because he was a good man and a godly.
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(4) sermon (DIV1)
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If teachers of humane artes shall tell generall things without examples, it is hard to learne of them:
If Teachers of humane arts shall tell general things without Examples, it is hard to Learn of them:
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(4) sermon (DIV1)
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so if teachers of diuine things shall teach onely without examples, it wil be as hard to learn of them;
so if Teachers of divine things shall teach only without Examples, it will be as hard to Learn of them;
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(4) sermon (DIV1)
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therefore the minister must set a copie with his life, which the Apost•e saint Peter requireth when hee saieth, Feede the flocke of God, which dependeth on you, caring for it, not by constraint,
Therefore the minister must Set a copy with his life, which the Apost•e saint Peter requires when he Saith, Feed the flock of God, which dependeth on you, caring for it, not by constraint,
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(4) sermon (DIV1)
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but willingly, not for filthy lucre, but of a ready minde, not as though ye were Lordes ouer Gods heritage,
but willingly, not for filthy lucre, but of a ready mind, not as though you were lords over God's heritage,
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but that ye may be ensamples of the flocke. VVhat manner of examples ministers must bee.but that you may be ensamples of the flock. What manner of Examples Ministers must be.
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Saint Paule sheweth, 1 Timothie. 4.12.
Saint Paul shows, 1 Timothy. 4.12.
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(4) sermon (DIV1)
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when hee saieth, Bee vnto them that beleeue an ensample, in worde, in conuersation, in loue, in spirite, in faith, and in purenesse.
when he Saith, be unto them that believe an ensample, in word, in Conversation, in love, in Spirit, in faith, and in pureness.
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(4) sermon (DIV1)
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It is said vnto all men, Be ye holy; but it is enioyned the minister more specially.
It is said unto all men, Be you holy; but it is enjoined the minister more specially.
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(4) sermon (DIV1)
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to be adorned both with inward and outward holinesse.
to be adorned both with inward and outward holiness.
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(4) sermon (DIV1)
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Inward holinesse standeth in faith and a good conscience, which the Apostle Paul would haue to be in Timothie, as weapons, without which he cannot fight a good fight;
Inward holiness Stands in faith and a good conscience, which the Apostle Paul would have to be in Timothy, as weapons, without which he cannot fight a good fight;
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(4) sermon (DIV1)
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the first is, a perswasion of the trueth, or true doctrine:
the First is, a persuasion of the truth, or true Doctrine:
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(4) sermon (DIV1)
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the other excuseth a man in euery action, and therefore Salomon calleth a good conscience a continuall feast.
the other excuseth a man in every actium, and Therefore Solomon calls a good conscience a continual feast.
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And Paul laboured to keepe that aboue all things;
And Paul laboured to keep that above all things;
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(4) sermon (DIV1)
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for I endeuour my selfe to haue alway a cleare conscience both towards God, and towards men. for I endeavour my self to have always a clear conscience both towards God, and towards men.
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(4) sermon (DIV1)
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Outward holines which must be in the minister of God, is set foorth in I. Tim. 3.2. A Bishop must be vnreprooueable.
Outward holiness which must be in the minister of God, is Set forth in I. Tim. 3.2. A Bishop must be unreprovable.
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(4) sermon (DIV1)
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Againe, there be outward dueties required of him, in regard of his person. in regard of his familie, in regarde of his calling, and in regard of strangers.
Again, there be outward duties required of him, in regard of his person. in regard of his family, in regard of his calling, and in regard of Strangers.
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(4) sermon (DIV1)
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First in regarde of his owne person, he must be vnblameable, so farre from outward crimes,
First in regard of his own person, he must be unblameable, so Far from outward crimes,
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(4) sermon (DIV1)
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and grose sinnes, that hee must bee free from all iust cause of suspition, because he must reforme others;
and grose Sins, that he must be free from all just cause of suspicion, Because he must reform Others;
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(4) sermon (DIV1)
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not to be free from sinne, for that is not possible in this life.
not to be free from sin, for that is not possible in this life.
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(4) sermon (DIV1)
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Hee must wisely conceale his infirmities from others, for being once knowen, they are as a barre cast in the way of the people to stumble at.
He must wisely conceal his infirmities from Others, for being once known, they Are as a bar cast in the Way of the people to Stumble At.
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(4) sermon (DIV1)
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And howsoeuer great and foule faultes in an other man seeme to bee but small,
And howsoever great and foul Faults in an other man seem to be but small,
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yet euery light infirmitie in the minister is accompted as a plague-sore running vppon him, the which maketh him to be abhorred of the profane and ignorant sort:
yet every Light infirmity in the minister is accounted as a Plague-sore running upon him, the which makes him to be abhorred of the profane and ignorant sort:
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(4) sermon (DIV1)
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therefore if the minister shoulde make his infirmities knowen vnto them, it were all one as if hee shoulde say, I haue the plague about me,
Therefore if the minister should make his infirmities known unto them, it were all one as if he should say, I have the plague about me,
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and so make them to abhorre both his person, and his doctrine.
and so make them to abhor both his person, and his Doctrine.
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Secondly, in regarde of his ovvne person it is required that hee be the husband of one wife,
Secondly, in regard of his own person it is required that he be the husband of one wife,
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for in those times men had twoo wiues, and then he might not be a minister,
for in those times men had twoo wives, and then he might not be a minister,
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(4) sermon (DIV1)
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because that hee hadde broken the holie ordinaunce of almightie God in himselfe, which should see it kept in others.
Because that he had broken the holy Ordinance of almighty God in himself, which should see it kept in Others.
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If hee had bin such a one, and now is single, or ioyned onely to one, hee may be a christian, but not a minister.
If he had been such a one, and now is single, or joined only to one, he may be a christian, but not a minister.
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And the like is to be said of him that hath been sometime a Preacher of the gospell,
And the like is to be said of him that hath been sometime a Preacher of the gospel,
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and after that fell to be an idolater or a Popish priest, and is now a professor of the gospel again;
and After that fell to be an idolater or a Popish priest, and is now a professor of the gospel again;
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the church may vpon his repentance take him for a christian, but hee ought not to serue in the publique ministerie of the word,
the Church may upon his Repentance take him for a christian, but he ought not to serve in the public Ministry of the word,
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as yet many doe, because hee is not onely blemished himselfe worse then a man that wanteth a member, which in no wise might serue in the worke of the ministery,
as yet many do, Because he is not only blemished himself Worse then a man that Wants a member, which in no wise might serve in the work of the Ministry,
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but also is a fowle scarre in the face of the church, which must be remoued, that the church may looke with a louely and comely countenance, that her friends may be in loue with hir,
but also is a fowl scar in the face of the Church, which must be removed, that the Church may look with a lovely and comely countenance, that her Friends may be in love with his,
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and not through hir vgly and deformed visage, be occasioned to loathe her:
and not through his ugly and deformed visage, be occasioned to loathe her:
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and this is that which the Prophet Ezechiel in plaine words hath recorded in this manner, Thus saith the Lord God, No stranger vncircumcised in heart,
and this is that which the Prophet Ezechiel in plain words hath recorded in this manner, Thus Says the Lord God, No stranger uncircumcised in heart,
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nor vncircumcised in flesh, shal enter into my sanctuarie:
nor uncircumcised in Flesh, shall enter into my sanctuary:
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Neither the Leuites that are gone backe from mee, when Israel went astray, which went astray from me after their idolles,
Neither the Levites that Are gone back from me, when Israel went astray, which went astray from me After their Idols,
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but they shall beare their iniquitie. but they shall bear their iniquity.
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And they shal serue in my sanctuarie, and keepe the gates of the house, and mi•nister in the house. And they shall serve in my sanctuary, and keep the gates of the house, and mi•nister in the house.
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[ But how shal they minister? ] they shall slay the burnt offering and the sacrifice for the people,
[ But how shall they minister? ] they shall slay the burned offering and the sacrifice for the people,
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and they shall stand before them to serue them: and they shall stand before them to serve them:
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that is, they shall serue as drudges to doe all the seruile worke that belongs to the sanctuarie,
that is, they shall serve as drudges to do all the servile work that belongs to the sanctuary,
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like the Gibeonites, who were appointed by Ioshua to carry wood and draw water;
like the Gibeonites, who were appointed by Ioshua to carry wood and draw water;
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and why? because they serued before, their idolles, and caused the house of Israel to fall into iniquitie;
and why? Because they served before, their Idols, and caused the house of Israel to fallen into iniquity;
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Therefore haue I lift vp mine hand against them (saith the Lord) and they shal beare their iniquitie. Therefore have I lift up mine hand against them (Says the Lord) and they shall bear their iniquity.
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And they shall not come neere vnto me, to do the office of the priest vnto me, And they shall not come near unto me, to do the office of the priest unto me,
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neither shal they come nere vnto any of mine holy things in the most holy place,
neither shall they come never unto any of mine holy things in the most holy place,
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but they shall beare their shame, and their abominations which they haue committed.
but they shall bear their shame, and their abominations which they have committed.
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And I will make them keepers of the watch of the house, for all the seruice thereof,
And I will make them keepers of the watch of the house, for all the service thereof,
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and for all that shal be done therein. and for all that shall be done therein.
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Now if any man will obiect against this that hath been spoken, that Paul was a persecuter of the gospell,
Now if any man will Object against this that hath been spoken, that Paul was a Persecutor of the gospel,
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and yet afterward was caled to be a preacher of the gospel, he may; but it will not serue his turne;
and yet afterwards was called to be a preacher of the gospel, he may; but it will not serve his turn;
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for first, Paul was not a preacher before he was a persecuter, for then had hee beene a right apostata,
for First, Paul was not a preacher before he was a Persecutor, for then had he been a right apostata,
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or backe-slider from the faith, as those men were of whom I spake before, as namely, such as were preachers and professors of the gospel in king Edwards dayes,
or backe-slider from the faith, as those men were of whom I spoke before, as namely, such as were Preachers and professors of the gospel in King Edwards days,
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and persecuters of the gospel in Queene Maries dayes, & then to become preachers of the gospe•l againe in Qu. Elizabeths dayes;
and persecuters of the gospel in Queen Mary's days, & then to become Preachers of the gospe•l again in Qu. Elizabeths days;
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such Apostataes Imeane was Paul neuer, neither are they to be admitted into the ministerie nowe.
such Apostates Mean was Paul never, neither Are they to be admitted into the Ministry now.
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Secondly, Paul was extraordinarily called and conuerted;
Secondly, Paul was extraordinarily called and converted;
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it doth not therefore follow that any now-adays should looke for an extr••rdinary calling, when the same Apostle hath laied down an ordinarie rule,
it does not Therefore follow that any nowadays should look for an extr••rdinary calling, when the same Apostle hath laid down an ordinary Rule,
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for an ordinarie ministerie, and amongst other rules hath laide downe this for one, that a minister must be vnrep•ooueable:
for an ordinary Ministry, and among other rules hath laid down this for one, that a minister must be vnrep•ooueable:
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but it is verie euident, that such apostates and runningates from the f••rh (which haue made also others to fall away with them) are very instly to be reprooued.
but it is very evident, that such apostates and runningates from the f••rh (which have made also Others to fallen away with them) Are very instly to be reproved.
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Thirdly, it is required of a minister of God, that he be watchfull, because the church of God is subiect to the temptations of heretikes,
Thirdly, it is required of a minister of God, that he be watchful, Because the Church of God is Subject to the temptations of Heretics,
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and Sathan, therefore he must of necessity be resident vpō his charge, that he may be acquainted with the natures,
and Sathan, Therefore he must of necessity be resident upon his charge, that he may be acquainted with the nature's,
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and conditions, & opinions of his flock continually, & so meet with euery inconueniēce as it ariseth before it grow to a head Cursed is he that doth the worke of the Lord negligently;
and conditions, & opinions of his flock continually, & so meet with every inconvenience as it arises before it grow to a head Cursed is he that does the work of the Lord negligently;
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If negligence in the Lordes worke be accursed, then what blessing can a Non-resident look for vpon his non-residencie? for there can be no greater negligence in doing of the Lords work, If negligence in the lords work be accursed, then what blessing can a Nonresident look for upon his Non-residency? for there can be no greater negligence in doing of the lords work,
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then for a minister to leaue his place & standing, wherein god hath set him,
then for a minister to leave his place & standing, wherein god hath Set him,
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and to commit the care ouer vnto a hireling which was cōmitted to him, like the vnkind nurse which turneth ouer the childe to another, whom the parents of the childe neuer trusted withall.
and to commit the care over unto a hireling which was committed to him, like the unkind nurse which turns over the child to Another, whom the Parents of the child never trusted withal.
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If any wil say they can be but taught, & as good by one as by another, they do but deceiue themselues.
If any will say they can be but taught, & as good by one as by Another, they do but deceive themselves.
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For if thēselues should commit their owne child to a nurse, whom they haue made choice of before another, they would not like it well,
For if themselves should commit their own child to a nurse, whom they have made choice of before Another, they would not like it well,
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nor take it well if that nurse should take her wages, and post it ouer to another,
nor take it well if that nurse should take her wages, and post it over to Another,
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and say, it can be but kept, or, it can be but fed, and as good by one as by another.
and say, it can be but kept, or, it can be but fed, and as good by one as by Another.
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Besides that, the Lord in his word expresly condemneth such kind of dealing in the priests of Israel, charging thē to haue broken his couenant;
Beside that, the Lord in his word expressly Condemneth such kind of dealing in the Priests of Israel, charging them to have broken his Covenant;
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and How? because they had brought in strangers to pollute the house of God, being vocircumcised in flesh,
and How? Because they had brought in Strangers to pollute the house of God, being vocircumcised in Flesh,
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and in heart, who offered with the bread, fat and bloud, which the Lord calleth abominations;
and in heart, who offered with the bred, fat and blood, which the Lord calls abominations;
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shewing the reason of it, for ye haue not kept the ordinaunces of mine holie things,
showing the reason of it, for you have not kept the ordinances of mine holy things,
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but you your selues haue set others to take the charge of my sanctuarie; which maketh as directly against Non-residents and their Curates or substitutes as can be;but you your selves have Set Others to take the charge of my sanctuary; which makes as directly against Non-residents and their Curates or substitutes as can be;
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for if such care was required of the Leuites and priestes vnder the ceremonies of the lawe, which were but shadowes of Christ and the gospel.
for if such care was required of the Levites and Priests under the ceremonies of the law, which were but shadows of christ and the gospel.
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How much more ought the ministers of the gospel to haue this care to looke vnto the worke of God themselues,
How much more ought the Ministers of the gospel to have this care to look unto the work of God themselves,
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vnto whome is committed, not the shadowes, but the substance it selfe, euen the Son of God, who was the ende of those ceremoniall figures and shadowes,
unto whom is committed, not the shadows, but the substance it self, even the Son of God, who was the end of those ceremonial figures and shadows,
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and the dispensation of the gospel of Christ, wherein is exhibited more cleerely vnto the church of God euen Christ Iesus himselfe alredy come,
and the Dispensation of the gospel of christ, wherein is exhibited more clearly unto the Church of God even christ Iesus himself already come,
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and crucified, and in heauen glorified, which faire exceedeth al those things which were committed to the priests and Leuites:
and Crucified, and in heaven glorified, which fair exceeds all those things which were committed to the Priests and Levites:
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which did also exhibite Christ vnto the church, but more obscurely, and a farre off.
which did also exhibit christ unto the Church, but more obscurely, and a Far off.
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Now •f God would not dispense with them for committing the charge of his house then, to others, much lesse wil he dispense with vs for committing the charge of his house nowe, to others.
Now •f God would not dispense with them for committing the charge of his house then, to Others, much less will he dispense with us for committing the charge of his house now, to Others.
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And admit that their substitutes be honest men, godly, learned, and painefull too, which yet is but seldome (though somtime) seene,
And admit that their substitutes be honest men, godly, learned, and painful too, which yet is but seldom (though sometime) seen,
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if they be not troubled, nor called into question as others be, yet wee must know that God hath not promised any blessing,
if they be not troubled, nor called into question as Others be, yet we must know that God hath not promised any blessing,
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but to the labours of such as he hath ordained and set ouer his people,
but to the labours of such as he hath ordained and Set over his people,
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and not ouer euerie hireling, for God will blesse no ordinance but his owne, what care and intent soeuer men haue.
and not over every hireling, for God will bless no Ordinance but his own, what care and intent soever men have.
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Fourthly, it is required of a minister, that he be sober, that is, there must bee a moderation of all his affections,
Fourthly, it is required of a minister, that he be Sobrium, that is, there must be a moderation of all his affections,
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and of al his appetites, as in eating and drinking, in apparrell, in recreation, in companie keeping,
and of all his appetites, as in eating and drinking, in apparel, in recreation, in company keeping,
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and such like, vnto which must be ioyned modestie, that in good and seemely order, his outwarde behauiour must not be offensiue, he must be free from all light speeches,
and such like, unto which must be joined modesty, that in good and seemly order, his outward behaviour must not be offensive, he must be free from all Light Speeches,
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or shewes, hee must learne to beare his person orderly, in dignitie and grauitie, as becommeth the minister of God:
or shows, he must Learn to bear his person orderly, in dignity and gravity, as becomes the minister of God:
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It is also required, that hee bee harborous and full of hospitalitie, according to his abilitie,
It is also required, that he be harborous and full of hospitality, according to his ability,
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and an entertainer of the faithfull;
and an entertainer of the faithful;
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hee must be also apt to teach, & able to deliuer the word, and to apply it aptly and fitly, according to time, place, persons,
he must be also apt to teach, & able to deliver the word, and to apply it aptly and fitly, according to time, place, Persons,
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and al occasions, as Esay saith, he had a tongue to speake words in due season, which as Salomon saith) are like aples of golde with pictures of siluer, most precious and comely, whereof one is worth a thousand of others,
and all occasions, as Isaiah Says, he had a tongue to speak words in due season, which as Solomon Says) Are like Apples of gold with pictures of silver, most precious and comely, whereof one is worth a thousand of Others,
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& hath more grace then ten thousand. There be three foule vices, which must be remoued from his person.
& hath more grace then ten thousand. There be three foul vices, which must be removed from his person.
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First hee must not be giuen to wine, that is, alwaies to sit by it,
First he must not be given to wine, that is, always to fit by it,
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as they that take plesure in it, like thē that cannot eate, but stil must haue wine.
as they that take pleasure in it, like them that cannot eat, but still must have wine.
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Timothy might d•nke wine, not for pleasure, but for his helth, & for plesure too, so it be not ordinarily.Timothy might d•nke wine, not for pleasure, but for his health, & for pleasure too, so it be not ordinarily.
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Secondly, he must be no striker, if he cānot ouercom his people by exhortation, & instruction in his publike function, hee may not strike them.
Secondly, he must be no striker, if he cannot overcome his people by exhortation, & instruction in his public function, he may not strike them.
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In his family he may strike his seruants and his children when they deserue correction, yet with discretion, for ther he is both minister and master.
In his family he may strike his Servants and his children when they deserve correction, yet with discretion, for there he is both minister and master.
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And in wars also he may strike the enemie, when by the magistrate hee shall be thereunto lawfully called,
And in wars also he may strike the enemy, when by the magistrate he shall be thereunto lawfully called,
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for hee is both a minister and a subiect.
for he is both a minister and a Subject.
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Thirdly, he must not bee giuen to filthy lucre, as they that liue of the gain of vsury;
Thirdly, he must not be given to filthy lucre, as they that live of the gain of Usury;
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or of cards and dice, and other gaming, or by any gains that come by hooke or by crook (as the prouerbe goeth) against the law of God & man.
or of cards and dice, and other gaming, or by any gains that come by hook or by crook (as the proverb Goes) against the law of God & man.
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The reasons are taken from the contrarie causes, for strokes come from anger, & he must bee a man that can bridle his anger:
The Reasons Are taken from the contrary Causes, for Strokes come from anger, & he must be a man that can bridle his anger:
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and couetousnes is •he cause of filthy lucre, as it is the roote of all euill, which must not be in the man of God.
and covetousness is •he cause of filthy lucre, as it is the root of all evil, which must not be in the man of God.
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It is required of Gods minister in respect of his family, he be such a one that can gouern his family wel.
It is required of God's minister in respect of his family, he be such a one that can govern his family well.
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For the gouernment of a family is a great stay of a church, and common wealth, that is,
For the government of a family is a great stay of a Church, and Common wealth, that is,
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when by the example of the minister others gouerne wel, yet there is sufficient doctrine in the word to gouern by.
when by the Exampl of the minister Others govern well, yet there is sufficient Doctrine in the word to govern by.
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Then doth the minister gouerne wel, when his whole family is in subiection, and obedience of the magistrate,
Then does the minister govern well, when his Whole family is in subjection, and Obedience of the magistrate,
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and willing to suffer when they offend: now if any looke for liberty, it is children;
and willing to suffer when they offend: now if any look for liberty, it is children;
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therfore the apostle putteth children for all, & saith that they must be in subiection; therfore much more seruants:
Therefore the apostle putteth children for all, & Says that they must be in subjection; Therefore much more Servants:
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& that this may not seem a smal matter, he saith that it mast be in al honesty,
& that this may not seem a small matter, he Says that it mast be in all honesty,
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or com•ines, to shewe that there is decen•ie in that family, when euery childe doth his duety,
or com•ines, to show that there is decen•ie in that family, when every child does his duty,
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and great comelines is in subiection;
and great comeliness is in subjection;
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the reason is, if a man cannot rule his own family, how can he rule Gods church? therefore he is not a minister after the Lords heart, that bringeth vp his children dissolutely:
the reason is, if a man cannot Rule his own family, how can he Rule God's Church? Therefore he is not a minister After the lords heart, that brings up his children dissolutely:
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and here by the way we may see, that God doth not require of the minister either a single life,
and Here by the Way we may see, that God does not require of the minister either a single life,
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or a monkish life nor a whorish, & adulterous life, which whoso leadeth in popery is better accepted then he that liueth in holy estate of matrimony.
or a monkish life nor a whorish, & adulterous life, which whoso leads in popery is better accepted then he that lives in holy estate of matrimony.
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In regard of his calling to the faith it is required that he be not a yong plāt or a nouice, gods church is compared to a vineyard those which are cōuerted are as it were brought out of the field & planted in the vineyard: In regard of his calling to the faith it is required that he be not a young plant or a novice, God's Church is compared to a vineyard those which Are converted Are as it were brought out of the field & planted in the vineyard:
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now if if these be but as of a years growth or so, they are not fit to be ministers,
now if if these be but as of a Years growth or so, they Are not fit to be Ministers,
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lest they being puffed vp (as many are) fal into temptatiō of the A man newely conuerted, hath not sounde knowledge,
lest they being puffed up (as many Are) fall into temptation of the A man newly converted, hath not sound knowledge,
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& so falleth by ignorance of his mind to error, and so to heresie by pride,
& so falls by ignorance of his mind to error, and so to heresy by pride,
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and so is in the same sin with the deuill:
and so is in the same since with the Devil:
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nay, the apostle saith, in the condemnation of the deuil, that is, to be without a sauior, or not to be saued:
nay, the apostle Says, in the condemnation of the Devil, that is, to be without a Saviour, or not to be saved:
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therefore we ought to take heede, for the danger is great, pride and liking of hart, wil bring a man to the diuils sin;
Therefore we ought to take heed, for the danger is great, pride and liking of heart, will bring a man to the Devils since;
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if it puffe vs vp, then are we gone; pride keepeth out humility, which must needs receiue Christ.
if it puff us up, then Are we gone; pride Keepeth out humility, which must needs receive christ.
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He that can ascribe confusiō to himself, keepeth out pride, or at the least fighteth against it.
He that can ascribe confusion to himself, Keepeth out pride, or At the least fights against it.
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The last property that is required to be in a minister, is in respect of strangers.
The last property that is required to be in a minister, is in respect of Strangers.
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He must haue a good testimony of thē that are without, euen of infidels, who are not yet conuerted.
He must have a good testimony of them that Are without, even of Infidels, who Are not yet converted.
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So he must behaue himselfe, that euen frō the wicked (if it be possible) he may haue a good report.
So he must behave himself, that even from the wicked (if it be possible) he may have a good report.
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Hee must be curteous to all, good, and bad, not curteous to the faithful, & austere to the wicked, but curteous to al:
He must be courteous to all, good, and bad, not courteous to the faithful, & austere to the wicked, but courteous to all:
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the reason is, lest he fal into reproch, & the snare of the deuil. The reson of this duty is drawn frō the inconueniēce that wil folow the contrarie;
the reason is, lest he fall into reproach, & the snare of the Devil. The Reason's of this duty is drawn from the inconvenience that will follow the contrary;
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for whom must hee conuert? the wicked:
for whom must he convert? the wicked:
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then if he come into hatred with them, hee shall be able to do them no good,
then if he come into hatred with them, he shall be able to do them no good,
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if they blaspheme God and him.
if they Blaspheme God and him.
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And thus by reproch, hee is cast into the snares of the deuil, either to be dissolute,
And thus by reproach, he is cast into the snares of the Devil, either to be dissolute,
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& not to care what he doth, or else desperate of verie griefe and sorrow of heart:
& not to care what he does, or Else desperate of very grief and sorrow of heart:
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by which we may see what danger it is to raise vp slander of any man:
by which we may see what danger it is to raise up slander of any man:
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it is as much as a mans soule is worth, for this giueth the deuill occasion to worke vpon a man.
it is as much as a men soul is worth, for this gives the Devil occasion to work upon a man.
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And a man may speake that which may make an other man come to destruction, so much as lieth in him that so speaketh.
And a man may speak that which may make an other man come to destruction, so much as lies in him that so speaks.
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The world is a place where sathā hath al snares on ech side, therefore we must take heed.
The world is a place where satan hath all snares on each side, Therefore we must take heed.
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They that lie in the snares, it may be, see nothing of all this, but those who haue bin in,
They that lie in the snares, it may be, see nothing of all this, but those who have been in,
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and are gone out, doe see them, therfore it is needfull to pray, Leade vs not into temptation, but deliuer vs from euill.
and Are gone out, do see them, Therefore it is needful to pray, Lead us not into temptation, but deliver us from evil.
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And thus much for the duties and qualities of a minister in respect of his own person, of his family, of his calling to the faith,
And thus much for the duties and qualities of a minister in respect of his own person, of his family, of his calling to the faith,
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and of strangers, by which (togither with that which hath beene saide of his doctrine) it may easily appeare who be ministers according to the Lords heart or liking, and who be not: It followeth in the text.
and of Strangers, by which (together with that which hath been said of his Doctrine) it may Easily appear who be Ministers according to the lords heart or liking, and who be not: It follows in the text.
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Which shal feede you with knowledge and vnderstanding. Which shall feed you with knowledge and understanding.
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Now the Lord sheweth what benefit they shàl reape by their pastors, namely knowledge and vnderstanding;
Now the Lord shows what benefit they shàl reap by their Pastors, namely knowledge and understanding;
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they shall not only be to Gods liking, but also for their soules good:
they shall not only be to God's liking, but also for their Souls good:
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nay, they cannot be pastours to Gods liking, except they be also for the benefite of Gods people;
nay, they cannot be Pastors to God's liking, except they be also for the benefit of God's people;
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for God liketh well, when his church th••ueth wel, & the church thriueth wel when it groweth in knowledge and vnderstanding;
for God liketh well, when his Church th••ueth well, & the Church thriveth well when it grows in knowledge and understanding;
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for that is the way to grow strong in faith & repentance, & loue, and in zeale,
for that is the Way to grow strong in faith & Repentance, & love, and in zeal,
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and in patience and in al the •auing graces of the spirit of God, to know and to vnderstand the waies of the Lord.
and in patience and in all the •auing graces of the Spirit of God, to know and to understand the ways of the Lord.
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This knowledge is the knowlege of Gods wil reuealed in his worde, which sheweth both what his purpose is concerning all men, both good and bad, wicked and godly, the faithful and vnfaithfull, the elect and the reprobate, the saluation of the one,
This knowledge is the knowledge of God's will revealed in his word, which shows both what his purpose is Concerning all men, both good and bad, wicked and godly, the faithful and unfaithful, the elect and the Reprobate, the salvation of the one,
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and the damnation of the other, the assurance of both, the meanes and the causes of both.
and the damnation of the other, the assurance of both, the means and the Causes of both.
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It sheweth also what is required of al men to be beleeued, & what to be practised,
It shows also what is required of all men to be believed, & what to be practised,
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for the aduancement of his glory.
for the advancement of his glory.
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This is called the knowledge of God in Christ Iesus, wherein standeth eternall life, Iohn chapter seuenteene verse 3. This knowledge of God is the first and chiefest principle in christian religion,
This is called the knowledge of God in christ Iesus, wherein Stands Eternal life, John chapter seuenteene verse 3. This knowledge of God is the First and chiefest principle in christian Religion,
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because without it, it is not possible for any man to worship him, as he ought to bee worshipped of vs,
Because without it, it is not possible for any man to worship him, as he ought to be worshipped of us,
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for the Apostle saith, how shall we call on him, on whom we haue not beleeued? and how can we beleeue in him, of whom we haue not heard? and how shall we heare without a preacher? as if hee shoulde say, we can doe none of these things without knowledge;
for the Apostle Says, how shall we call on him, on whom we have not believed? and how can we believe in him, of whom we have not herd? and how shall we hear without a preacher? as if he should say, we can do none of these things without knowledge;
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for knowledge is the end of hearing and of preaching:
for knowledge is the end of hearing and of preaching:
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therefore doe we preach and heare, not to make the scriptures better (as some sencelesse idiots doe immagine) but to bring men to the knowledge of the truth.
Therefore do we preach and hear, not to make the Scriptures better (as Some senseless Idiots do imagine) but to bring men to the knowledge of the truth.
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Now as the apostle speaketh of faith and prayer, which bee twoo especiall parts of Gods worship, wee can neither beleeue aright,
Now as the apostle speaks of faith and prayer, which be twoo especial parts of God's worship, we can neither believe aright,
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nor pray aright without knowledge, so may it bee saide of feare and loue, and all other points of the true worship and seruice of God, that men can neither feare God aright,
nor pray aright without knowledge, so may it be said of Fear and love, and all other points of the true worship and service of God, that men can neither Fear God aright,
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nor loue God aright, nor confes him aright, nor acknowledge his gouernment aright, without the knowledge of those things.
nor love God aright, nor confess him aright, nor acknowledge his government aright, without the knowledge of those things.
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And for the better bringing vp of men in this holy knowledge of God, the Lorde hath giuen his statutes vnto Iacob, and his ordinaunces vnto Israell, which hee hath not vouchsafed vppon all nations,
And for the better bringing up of men in this holy knowledge of God, the Lord hath given his statutes unto Iacob, and his ordinances unto Israel, which he hath not vouchsafed upon all Nations,
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for the heathen haue not the knoledge of his waies; Psalme a hundred fortie and six.
for the heathen have not the knowledge of his ways; Psalm a hundred fortie and six.
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And these statutes of God are contained in the bookes of the olde and new Testament called the holie Scriptures, by the waie of excellencie, which being rightly vnderstoode of vs doe bring vs directly to the true knowledge of God, and of our selues.
And these statutes of God Are contained in the books of the old and new Testament called the holy Scriptures, by the Way of excellency, which being rightly understood of us do bring us directly to the true knowledge of God, and of our selves.
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And because there are in the scriptures som things that be hard and darke to our vnderstanding:
And Because there Are in the Scriptures Some things that be hard and dark to our understanding:
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therefore the Lord hath ordained pastors & doctors, whome hee hath also furnished with giftes of knowledge and vtterance,
Therefore the Lord hath ordained Pastors & Doctors, whom he hath also furnished with Gifts of knowledge and utterance,
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and learning, and sanctification, that they may teach the Lords people the true meaning of the scriptures,
and learning, and sanctification, that they may teach the lords people the true meaning of the Scriptures,
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and so traine them vp in the knowledge and obedience of the Lord.
and so train them up in the knowledge and Obedience of the Lord.
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By this then it appeareth how necessarie it is for all Gods children to haue the knowledge of GOD, the vnderstanding of the scriptures,
By this then it appears how necessary it is for all God's children to have the knowledge of GOD, the understanding of the Scriptures,
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and the preaching of the word amongst them by a painefull, faithfull, and learned ministerie.
and the preaching of the word among them by a painful, faithful, and learned Ministry.
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And on the other side, it be wrayeth the pestilent daunger of ignorance and ignorant ministers,
And on the other side, it be wrayeth the pestilent danger of ignorance and ignorant Ministers,
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and also the barrennesse of bare reading, without the tillage of expounding, of catechising, of doctrine, of exhortation,
and also the Barrenness of bore reading, without the tillage of expounding, of catechising, of Doctrine, of exhortation,
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and of application, the which is the life of doctrine;
and of application, the which is the life of Doctrine;
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by which holy meanes, as it were, with the Lords ploughs the fallow groundes of mens hearts are broken vp, whereas otherwise the seede is but cast amongst the thornes, as Ieremy speakes.
by which holy means, as it were, with the lords ploughs the fallow grounds of men's hearts Are broken up, whereas otherwise the seed is but cast among the thorns, as Ieremy speaks.
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When the Queen of Ethiopia her chamberlaine was reading the prophet Esay in his chariot, Philip asked him if he vnderstoode what he read, to shew that a man may reade and reade againe,
When the Queen of Ethiopia her chamberlain was reading the Prophet Isaiah in his chariot, Philip asked him if he understood what he read, to show that a man may read and read again,
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and bee neuer the nearer without an interpreter, as that noble man confessed;
and be never the nearer without an interpreter, as that noble man confessed;
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for how can I vnderstand (saide he) without a guide? Therefore Ezra (when he had read the scripture,) he also gaue the sence, and caused the people to vnderstand the reading, to shew, that bare reading is not sufficient to bring men to vnderstanding.
for how can I understand (said he) without a guide? Therefore Ezra (when he had read the scripture,) he also gave the sense, and caused the people to understand the reading, to show, that bore reading is not sufficient to bring men to understanding.
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And therefore our sauior Christ also, when hee had read a place of Esay that concerned himselfe, hee closed vp the booke, and opened the text, making application thereof to his hearers:
And Therefore our Saviour christ also, when he had read a place of Isaiah that concerned himself, he closed up the book, and opened the text, making application thereof to his hearers:
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whereuppon it followeth in the same place, that all that heard him bare him witnes,
whereupon it follows in the same place, that all that herd him bore him witness,
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and wondred at the gracious words that proceeded out of his mouth, to shewe, that preaching giueth grace to reading.
and wondered At the gracious words that proceeded out of his Mouth, to show, that preaching gives grace to reading.
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And when the word read is opened, and applied, then men beare witnesse of the trueth, that is, they knowe what to holde and beleeue for trueth, and not before.
And when the word read is opened, and applied, then men bear witness of the truth, that is, they know what to hold and believe for truth, and not before.
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This the apostle Paul knew very well, and therefore hee did not onely teach the Ephesians openly,
This the apostle Paul knew very well, and Therefore he did not only teach the Ephesians openly,
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but priuately also in euery house, going from house to house, warning, and exhorting euery one as hee had occasion, to shewe what course those sheepeheardes must take that would bring their flocks vnto the green pastures of heauenly comforts,
but privately also in every house, going from house to house, warning, and exhorting every one as he had occasion, to show what course those shepherds must take that would bring their flocks unto the green pastures of heavenly comforts,
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and the liuing waters of eternall happinesse, both growing and flouring out of the liuely fountaines of knowledge and vnderstanding in the holy word of God.
and the living waters of Eternal happiness, both growing and flowering out of the lively fountains of knowledge and understanding in the holy word of God.
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And further, for the necessity of knowledge & vnderstanding, what could the lord say more to shew the greatnes therof,
And further, for the necessity of knowledge & understanding, what could the lord say more to show the greatness thereof,
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then to call them by the name of foode, or meate and drinke, for so he doth;
then to call them by the name of food, or meat and drink, for so he does;
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I will giue you pastors, which shal feed you with knowledge and vnderstanding;
I will give you Pastors, which shall feed you with knowledge and understanding;
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as if knowledge and vnderstanding were foode of the soule, and so they be to teach vs;
as if knowledge and understanding were food of the soul, and so they be to teach us;
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as there is nothing more necessary for the strengthning of the bodie, then meate and drinke,
as there is nothing more necessary for the strengthening of the body, then meat and drink,
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so there is nothing more necessarie for the sauing of the soule then knowledge and vnderstanding.
so there is nothing more necessary for the Saving of the soul then knowledge and understanding.
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Take away from the bodie ordinary sustenance long, and it starueth. And take away knowledge and vnderstanding from the soule, and it perisheth:
Take away from the body ordinary sustenance long, and it starveth. And take away knowledge and understanding from the soul, and it Perishes:
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Therefore as Christ said when he raised vp Iairus daughter, giue hir meate, so the Lorde saieth,
Therefore as christ said when he raised up Jairus daughter, give his meat, so the Lord Saith,
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when the soule is raised vp to the life of God; giue it meate; but that must be knowledge and vnderstanding.
when the soul is raised up to the life of God; give it meat; but that must be knowledge and understanding.
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Againe, as knowledge and vnderstanding are here called food, so pastors are called feeders, as if they were nurses,
Again, as knowledge and understanding Are Here called food, so Pastors Are called feeders, as if they were Nurse's,
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& the people as babes & children, which neither know what is good for them, nor howe to dresse their meat nor how to feed themselues.
& the people as babes & children, which neither know what is good for them, nor how to dress their meat nor how to feed themselves.
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And therfore many doe not vnfitly compare the bare reading of the scripture vnto a whole loafe set before children, which must bee cutte in peeces,
And Therefore many do not unfitly compare the bore reading of the scripture unto a Whole loaf Set before children, which must be Cut in Pieces,
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and be d•uided before it can profite them.
and be d•uided before it can profit them.
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The preachers are also called feeders, to shew that they must be like nurses in abilitie, in affection and discretion.
The Preachers Are also called feeders, to show that they must be like Nurse's in ability, in affection and discretion.
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Some haue wherewith to feede their children, but they are vnkind and vnnaturall, like cruel harlots that kill their children, that they may not be troubled with thē.
some have wherewith to feed their children, but they Are unkind and unnatural, like cruel harlots that kill their children, that they may not be troubled with them.
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Some beare a good affection to their children, but their breastes are drie, and they haue no meate to giue them when they crie for it;
some bear a good affection to their children, but their breasts Are dry, and they have no meat to give them when they cry for it;
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as in the great famine of Samaria.
as in the great famine of Samaria.
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Som haue wherwith to feed, but for want of discretion to obserue the childes nature and constitution,
some have wherewith to feed, but for want of discretion to observe the child's nature and constitution,
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as also the weaknes, or strongnes of the stomack, the frowardnes & tendernes of thinfant,
as also the weakness, or strongnes of the stomach, the forwardness & tenderness of thinfant,
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and the causes of al, it happeneth that much is giuen, and little digested, & great pain is taken to little purpose,
and the Causes of all, it Happeneth that much is given, and little digested, & great pain is taken to little purpose,
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bicause the child is either misdieted or distempred, or handled too tenderly, or too rigorously.
Because the child is either misdieted or distempered, or handled too tenderly, or too rigorously.
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Therefore in the feeders of the soule there ought to bee sufficient store of knowlege, there ought to be a louing & tender affection, tempered with wisedome and discretion, that euery one may haue his due portion faithfully distributed vnto him,
Therefore in the feeders of the soul there ought to be sufficient store of knowledge, there ought to be a loving & tender affection, tempered with Wisdom and discretion, that every one may have his due portion faithfully distributed unto him,
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and that in due time and season.
and that in due time and season.
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It is a lamenble hearing to heare the children crie for bread, and it shal be answered againe by the Nurse, I haue none for thee, thou must starue,
It is a lamenble hearing to hear the children cry for bred, and it shall be answered again by the Nurse, I have none for thee, thou must starve,
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for I haue none to giue thee.
for I have none to give thee.
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But it is a thousand times more lamētable to heare the soules mone for want of spiritual foode, oh what accompt haue they to make vnto God that take the place of spirituall nurses,
But it is a thousand times more lamentable to hear the Souls moan for want of spiritual food, o what account have they to make unto God that take the place of spiritual Nurse's,
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and haue no milke in their breasts, that is, know nothing to any purpose? is it nothing to starue the Lordes people? Is the murthering of mens soules no sin before the Lorde? O that the smoky Kemarius of this our age,
and have no milk in their breasts, that is, know nothing to any purpose? is it nothing to starve the lords people? Is the murdering of men's Souls no since before the Lord? O that the smoky Chemarius of this our age,
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as vnpreaching ministers and non-residents, and such like did consider well of this point• then would they not leaue their occupations and trades,
as unpreaching Ministers and non-residents, and such like did Consider well of this point• then would they not leave their occupations and trades,
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as many haue done, and betake them to the ministerie, as their last refuge, for liuing and maintenaunce sake,
as many have done, and betake them to the Ministry, as their last refuge, for living and maintenance sake,
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but they would leaue the ministerie as fast:
but they would leave the Ministry as fast:
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and betake themselues to some other trade of life againe, and wish that their heades were fountaines of teares, that they might weep day and night for the slaughter and destruction which they haue made of the Lordes people.
and betake themselves to Some other trade of life again, and wish that their Heads were fountains of tears, that they might weep day and night for the slaughter and destruction which they have made of the lords people.
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VVhich they were better to doe nowe while the Lorde doeth allot them a time of repentance,
Which they were better to do now while the Lord doth allot them a time of Repentance,
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then heereafter in hell, from whence there is no redemption.
then hereafter in hell, from whence there is no redemption.
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Oh that our Patrons, and Bishops likewise did enter into the due consideration of this point,
O that our Patrons, and Bishops likewise did enter into the due consideration of this point,
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then should not so many symonaicall and vnworthy worldlings be presented and admitted, nor so many godly and painefull pastors be dismissed as ther are, to the great woe and sorrowe of many poore soules that haue receiued most sweete comfort from their blessed ministerie and painefull endeuours in the Lord.
then should not so many symonaicall and unworthy worldlings be presented and admitted, nor so many godly and painful Pastors be dismissed as there Are, to the great woe and sorrow of many poor Souls that have received most sweet Comfort from their blessed Ministry and painful endeavours in the Lord.
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But now it is time to enter combate and encounter with our aduersaries the Papists:
But now it is time to enter combat and encounter with our Adversaries the Papists:
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nay the aduersaries of Christ and his church about this point, who wold beare the world in hand, that Ignorance is the mother of deuotion,
nay the Adversaries of christ and his Church about this point, who would bear the world in hand, that Ignorance is the mother of devotion,
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and that there is no necessitie of the scriptures for the common people, but that euery one must beleeue as the church beleeueth without any further triall or examination had of the matter by the word of God.
and that there is no necessity of the Scriptures for the Common people, but that every one must believe as the Church Believeth without any further trial or examination had of the matter by the word of God.
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Which bloudy doctrine, and vncomfortable assertion we shall see (by Gods grace) to fall downe and breake his necke at the sight of the trueth,
Which bloody Doctrine, and uncomfortable assertion we shall see (by God's grace) to fallen down and break his neck At the sighed of the truth,
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as Dagon the idoll of the Philistimes did at the presence of the Arke. Ignorance (say the Papists) is the mother of Deuotion.
as Dagon the idol of the Philistines did At the presence of the Ark. Ignorance (say the Papists) is the mother of Devotion.
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And Ignorance (say the Protestants) is the mother of dānation. Now ther is great oddes between Deuotion and Damnation;
And Ignorance (say the Protestants) is the mother of damnation. Now there is great odds between Devotion and Damnation;
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as much as is betweene ignorance and knowledge, or between light and darknesse.
as much as is between ignorance and knowledge, or between Light and darkness.
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Indeede of Popish deuotion, whose fruites are idolatrie, and superstition, and sacrilege, and blasphemie, and pride,
Indeed of Popish devotion, whose fruits Are idolatry, and Superstition, and sacrilege, and blasphemy, and pride,
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and ambition, and couetousnesse, and treason, and all abhominations, and in the ende, eternall damnation. Ignoraunce is the mother, but not of true deuotion which pleaseth God.
and ambition, and covetousness, and treason, and all abominations, and in the end, Eternal damnation. Ignorance is the mother, but not of true devotion which Pleases God.
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Knowledge and Ignorance be contrarie one to another; and as they be contrarie causes; so their effects must needes be contrary, and that by the rule of contraries;
Knowledge and Ignorance be contrary one to Another; and as they be contrary Causes; so their effects must needs be contrary, and that by the Rule of contraries;
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for, Contrariorum contraria est ratio. Now if knowledge be the roote of faith, and of loue,
for, Contrary contraria est ratio. Now if knowledge be the root of faith, and of love,
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and of zeale, and of obedience, and of all vertue and goodnesse, as it is then is not ignorance the roote of faith,
and of zeal, and of Obedience, and of all virtue and Goodness, as it is then is not ignorance the root of faith,
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but of vnbeleefe, not of loue, but of hatred, not of zeale, but of rashnesse and coldnesse, not of obedience,
but of unbelief, not of love, but of hatred, not of zeal, but of rashness and coldness, not of Obedience,
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but of rebellion, not of goodnesse, but of mischiefe; and therefore not of deuotion neyther, but of damnation.
but of rebellion, not of Goodness, but of mischief; and Therefore not of devotion neither, but of damnation.
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In the ninetie fiue Psalme the Lorde accuseth the Iewes of hardnes of heart, tempting of God,
In the ninetie fiue Psalm the Lord Accuseth the Iewes of hardness of heart, tempting of God,
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and continuall rebellion against the Lorde for the space of fortie yeeres, and addeth this withall as a reason of all their wickednesse, that they knew not the waies of the Lorde;
and continual rebellion against the Lord for the Molle of fortie Years, and adds this withal as a reason of all their wickedness, that they knew not the ways of the Lord;
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for which cause, the Lorde sware in his wrath, that they shoulde neuer enter into his rest, to shew vs what bee the fruites of ignoraunce;
for which cause, the Lord sware in his wrath, that they should never enter into his rest, to show us what bee the fruits of ignorance;
p-acp r-crq n1, dt n1 vvd p-acp po31 n1, cst pns32 vmd av-x vvi p-acp po31 n1, pc-acp vvi pno12 r-crq n1 dt n2 pp-f n1;
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which if it bee the mother of deuotion, it is of such deuotion as bringeth foorth all manner of iniquitie,
which if it be the mother of devotion, it is of such devotion as brings forth all manner of iniquity,
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and shutteth men out of eternall felicitie.
and shutteth men out of Eternal felicity.
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In the fourth Chapiter of the Prophet Hosea, in the first, second, third and fourth verses, the Lord hath a controuersy with the inhabitants of Israel, because there was no trueth;
In the fourth Chapter of the Prophet Hosea, in the First, second, third and fourth Verses, the Lord hath a controversy with the inhabitants of Israel, Because there was no truth;
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nor mercie, nor knowledge of God amongst them, but swearing, and lying, and killing, and stealing,
nor mercy, nor knowledge of God among them, but swearing, and lying, and killing, and stealing,
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and whoring, and oppression, for which things the Lord telleth them that the land shall mourne,
and whoring, and oppression, for which things the Lord Telleth them that the land shall mourn,
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and euerie one shall be cut off, to shew what is to bee looked for where the knowledge of God is wanting.
and every one shall be Cut off, to show what is to be looked for where the knowledge of God is wanting.
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When the Prophet Esay reproued the Israelites idolatrie, and hypocrisie, hee saide; Knowest thou nothing? as if he should say;
When the Prophet Isaiah reproved the Israelites idolatry, and hypocrisy, he said; Knowest thou nothing? as if he should say;
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these are the fruits of ignorance.
these Are the fruits of ignorance.
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In Philip. the first chapter and the ninth verse the Apostle prayeth God, that the church might abound in knowledge and iudgement, which hee woulde not haue doone,
In Philip. the First chapter and the ninth verse the Apostle Prayeth God, that the Church might abound in knowledge and judgement, which he would not have done,
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if ignoraunce were the mother of deuotion.
if ignorance were the mother of devotion.
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Our Sauiour Christ commaundeth his church to search the Scriptures, adding this as a reason, that they beare witnesse of him, and shewe the way to eternall life, to shew that ignorance is not the mother of deuotion.
Our Saviour christ commandeth his Church to search the Scriptures, adding this as a reason, that they bear witness of him, and show the Way to Eternal life, to show that ignorance is not the mother of devotion.
po12 n1 np1 vvz po31 n1 pc-acp vvi dt n2, vvg d c-acp dt n1, cst pns32 vvb n1 pp-f pno31, cc vvi dt n1 p-acp j n1, pc-acp vvi d n1 vbz xx dt n1 pp-f n1.
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By this may we see how much we are beholding to the papists for shutting vp the doores of knowledge against the church of God.
By this may we see how much we Are beholding to the Papists for shutting up the doors of knowledge against the Church of God.
p-acp d vmb pns12 vvi c-crq av-d pns12 vbr vvg p-acp dt vvz p-acp vvg a-acp dt n2 pp-f n1 p-acp dt n1 pp-f np1.
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They are like the Philistines that put out the eies of Sampson, that so they might the better make sport with him,
They Are like the philistines that put out the eyes of Sampson, that so they might the better make sport with him,
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and when the Papists had put out the right eye of knowledge in the church, they might then make them doe what they list themselues.
and when the Papists had put out the right eye of knowledge in the Church, they might then make them do what they list themselves.
cc c-crq dt njp2 vhd vvn av dt j-jn n1 pp-f n1 p-acp dt n1, pns32 vmd av vvi pno32 vdi r-crq pns32 vvb px32.
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They are like the cruell Nahash the Ammonite that would make no couenaunt with the Israelites, but vppon condition that euerie man woulde put out his right eye.
They Are like the cruel Nahash the Ammonite that would make no Covenant with the Israelites, but upon condition that every man would put out his right eye.
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The rauen when hee falleth vppon a sheepe, the first thing hee doth, is to picke out his eies, that so he may the more easily deuoure the body;
The raven when he falls upon a sheep, the First thing he does, is to pick out his eyes, that so he may the more Easily devour the body;
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so when the Papists fall vpon the sheepe of Christ, the first thing they labour to effect, is to put out their eies of knowledge, that so they may the more easily prey vpon their bodie and goodes too.
so when the Papists fallen upon the sheep of christ, the First thing they labour to Effect, is to put out their eyes of knowledge, that so they may the more Easily prey upon their body and goods too.
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They tell vs forsooth that the searching of the scripture is the cause of errour.
They tell us forsooth that the searching of the scripture is the cause of error.
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And our sauiour Christ saith, therefore you erre because you knowe not the scriptures, which of these must we beleeue, the Papists or our Sauiour Christ? They tel vs that the scriptures are hard to bee vnderstoode, but the Lorde saith.
And our Saviour christ Says, Therefore you err Because you know not the Scriptures, which of these must we believe, the Papists or our Saviour christ? They tell us that the Scriptures Are hard to be understood, but the Lord Says.
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Al the words of my mouth are righteous, there is no lewdnesse, nor frowardnesse in them.
All the words of my Mouth Are righteous, there is no Lewdness, nor frowardness in them.
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They are all plaine to him that will vnderstand, and straight, to them that would find knowledge.
They Are all plain to him that will understand, and straight, to them that would find knowledge.
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The papists say, they are hard, and the Lord saith, they are plaine and straight;
The Papists say, they Are hard, and the Lord Says, they Are plain and straight;
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which of these now shal we beleeue, the papists, or the Lord? Indeede saint Peter saith, that in the writings of his brother Paul, there are some things hard to be vnderstoode, which ignoraunt and vnstable men doe peruert as they doe all other scriptures to their condemnation:
which of these now shall we believe, the Papists, or the Lord? Indeed saint Peter Says, that in the writings of his brother Paul, there Are Some things hard to be understood, which ignorant and unstable men do pervert as they do all other Scriptures to their condemnation:
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now if they be hard, we see to whome they are hard, to the ignorant and vnstable,
now if they be hard, we see to whom they Are hard, to the ignorant and unstable,
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but not to those that desire knowledge, to them they are made easie by the Lorde.
but not to those that desire knowledge, to them they Are made easy by the Lord.
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Therefore it must stand vs in hande to bee well repaired, and sanctified by fayth and prayer,
Therefore it must stand us in hand to be well repaired, and sanctified by faith and prayer,
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when wee deale with the scriptures, and bee truely resolued to bee reformed thereby, or else wee may fall into errour,
when we deal with the Scriptures, and be truly resolved to be reformed thereby, or Else we may fallen into error,
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as a iust recompence of our pride & presumption.
as a just recompense of our pride & presumption.
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VVhen the Israelites shoulde come before the Lord, they must be sanctified to day and to morrow saith the Lord: When the Israelites should come before the Lord, they must be sanctified to day and to morrow Says the Lord:
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when we come to the handling of the scriptures, wee come before the Lorde, and therefore wee must bee throughly sanctified,
when we come to the handling of the Scriptures, we come before the Lord, and Therefore we must be thoroughly sanctified,
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and with Moses, wee must put off the shooes of our carnall affections when wee come to deale with the booke of GOD,
and with Moses, we must put off the shoes of our carnal affections when we come to deal with the book of GOD,
cc p-acp np1, pns12 vmb vvi a-acp dt n2 pp-f po12 j n2 c-crq pns12 vvb pc-acp vvi p-acp dt n1 pp-f np1,
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for the scriptures are the mount, from which God doth shew himselfe, and the bush out of which goeth a flame of fire.
for the Scriptures Are the mount, from which God does show himself, and the bush out of which Goes a flame of fire.
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In them the Lord speaketh to vs, and wee heare the words of euerlasting life, wee must therefore strip off all our affections,
In them the Lord speaks to us, and we hear the words of everlasting life, we must Therefore strip off all our affections,
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and fall downe before the Lorde with feare, and knowe who it is that speaketh. His worde is holy, let vs take heede therefore into what hearts we put it;
and fallen down before the Lord with Fear, and know who it is that speaks. His word is holy, let us take heed Therefore into what hearts we put it;
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wee may not receiue it to puffe vp our hearts, & to waxe proud with knowledge, we may not vse it to maintaine debate,
we may not receive it to puff up our hearts, & to wax proud with knowledge, we may not use it to maintain debate,
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and contention, to vaunt our selues, or to make shew of our cunning. His worde teacheth lowlinesse of mind to know our selues.
and contention, to vaunt our selves, or to make show of our cunning. His word Teaches lowliness of mind to know our selves.
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If wee learne not humility we learne nothing. The scriptures are Gods mysteries, therefore bee not too curious:
If we Learn not humility we Learn nothing. The Scriptures Are God's Mysteres, Therefore be not too curious:
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they are Gods sea, therefore take heede that wee bee not drowned in them. They are Gods fire, therefore take we heed that wee bee not burned in them.
they Are God's sea, Therefore take heed that we be not drowned in them. They Are God's fire, Therefore take we heed that we be not burned in them.
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They are the glorious sunne of the Lorde, to giue light to them that sit in darkenesse and shadow of death,
They Are the glorious sun of the Lord, to give Light to them that fit in darkness and shadow of death,
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but they that gaze ouer hardly vppon the sunne, take blemish in their eie sight. Now if wee come to the worde of God with that feare.
but they that gaze over hardly upon the sun, take blemish in their eye sighed. Now if we come to the word of God with that Fear.
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and reuerence, & paier, and faith, and repentance, and loue, & zeale, and humilitie that should be in vs, wee shall easily proue the papists liars, in saying the scriptures are hard,
and Reverence, & pair, and faith, and Repentance, and love, & zeal, and humility that should be in us, we shall Easily prove the Papists liars, in saying the Scriptures Are hard,
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& aboue the reach of the people, as Iulian the heretike saide, whom Saint Augustine therefore reproueth verie sharpely in writing against him.
& above the reach of the people, as Iulian the heretic said, whom Saint Augustine Therefore Reproveth very sharply in writing against him.
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And great reason had hee for it, for God himself telles vs otherwise. In Deuteronomie chapter 30. 11, 12, 13, 14. verses he saith. And great reason had he for it, for God himself tells us otherwise. In Deuteronomy chapter 30. 11, 12, 13, 14. Verses he Says.
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This commandement which I giue thee this day, is not hidden from thee, neither is it farre off. This Commandment which I give thee this day, is not hidden from thee, neither is it Far off.
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It is not in heauen, that thou shouldest say, who shall goe vp for vs to heauen,
It is not in heaven, that thou Shouldst say, who shall go up for us to heaven,
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and bring it vs, and cause vs to heare it, that woe may dooe it? Neither is it beyonde the Sea, that thou shouldest saie, who shall goe ouer the sea for vs,
and bring it us, and cause us to hear it, that woe may do it? Neither is it beyond the Sea, that thou Shouldst say, who shall go over the sea for us,
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1459
and bring it vs, and cause vs to heare it, that wee may doe it? But the worde is very neare vnto thee,
and bring it us, and cause us to hear it, that we may do it? But the word is very near unto thee,
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1460
euen in thy mouth, and in thy heart for to do it. even in thy Mouth, and in thy heart for to do it.
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And in the nineteenth Psalme he saith, that the law of the Lord is perfect, conuerting the soule, the testimonie of the Lorde is sure,
And in the nineteenth Psalm he Says, that the law of the Lord is perfect, converting the soul, the testimony of the Lord is sure,
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1462
and giueth wisedome vnto the simple, the statutes of the Lorde are right, and reioyce the heart, the commaundement of the Lorde is pure,
and gives Wisdom unto the simple, the statutes of the Lord Are right, and rejoice the heart, the Commandment of the Lord is pure,
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and giueth light vnto the eies:
and gives Light unto the eyes:
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Dauid saith, The word of the Lorde is a lanterne vnto his feete, and a light vnto his pathes, and hee and wee must goe all by one light. David Says, The word of the Lord is a lantern unto his feet, and a Light unto his paths, and he and we must go all by one Light.
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Nowe if the light bee darke, then what is cleare? or what can hee see that cannot see the light.
Now if the Light be dark, then what is clear? or what can he see that cannot see the Light.
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It is expedient (sayth a reuerend and learned Father,) that something shoulde be couered to make vs more diligent in reading, more desirous to vnderstand, more feruent in prayer, more willing to aske the iudgement of others,
It is expedient (say a reverend and learned Father,) that something should be covered to make us more diligent in reading, more desirous to understand, more fervent in prayer, more willing to ask the judgement of Others,
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and to presume the lessse vppon our owne iudgement.
and to presume the lessse upon our own judgement.
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It causeth a man to take that profit by paines, which he could not take by negligence.
It Causes a man to take that profit by pains, which he could not take by negligence.
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And al things (saith he) are plaine to him that hath sound knowledge, but to fools the most easie places seeme hard;
And all things (Says he) Are plain to him that hath found knowledge, but to Fools the most easy places seem hard;
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for how can wisedome enter into a fooles heart, or a wicked mans heart, both which are enemies vnto wisedome? They are like the Owle that cannot see the brightnesse of the sunne, not because the sunne beames are darke,
for how can Wisdom enter into a Fools heart, or a wicked men heart, both which Are enemies unto Wisdom? They Are like the Owl that cannot see the brightness of the sun, not Because the sun beams Are dark,
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but because his eies are weake, and cannot abide so cleare a light.
but Because his eyes Are weak, and cannot abide so clear a Light.
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But the Papists tel vs that they are not for the common people, as though forsooth the common people were none of gods people, But the Papists tell us that they Are not for the Common people, as though forsooth the Common people were none of God's people,
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1473
or had no souls to saue.
or had no Souls to save.
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The scriptures bee bread and drinke which nourisheth vnto euerlasting life, (saith the same father) & great cruelty it is (saith he) to starue Gods people to death;
The Scriptures be bred and drink which Nourishes unto everlasting life, (Says the same father) & great cruelty it is (Says he) to starve God's people to death;
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But what, are they vnfit to haue the scripturs because they bee poore? why Christ saith, the poore receiue the gospell, and blessed are the poore in spirit,
But what, Are they unfit to have the Scriptures Because they be poor? why christ Says, the poor receive the gospel, and blessed Are the poor in Spirit,
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1476
for theirs is the kingdome of heauen;
for theirs is the Kingdom of heaven;
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if the kingdome of heauen bee theirs, why shoulde they not haue the scriptures, as their euidence to shewe for the saide inheritance? What then? Are they vnfit to haue the scriptures, if the Kingdom of heaven be theirs, why should they not have the Scriptures, as their evidence to show for the said inheritance? What then? are they unfit to have the Scriptures,
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1478
because they are vnlearned? why the apostle saith, I esteem to know nothing but Christ, and him crucified:
Because they Are unlearned? why the apostle Says, I esteem to know nothing but christ, and him Crucified:
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& our sauiour Christ saith, that his father hath hid these things from the wise & learned of the world,
& our Saviour christ Says, that his father hath hid these things from the wise & learned of the world,
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and reuealed them vnto babes, and simple ones. And the Apostles were sent to all creatures, learned, and vnlearned, poore, and rich.
and revealed them unto babes, and simple ones. And the Apostles were sent to all creatures, learned, and unlearned, poor, and rich.
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There is none too poore, nor too rich, nor too olde, nor too yong, but whosoeuer hath eare to heare hath learning inough to be a hearer.
There is none too poor, nor too rich, nor too old, nor too young, but whosoever hath ear to hear hath learning enough to be a hearer.
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The wisest, and the learned men in matters of this worlde, haue not alwaies prooued the readiest to set forth the glory of God;
The Wisest, and the learned men in matters of this world, have not always proved the Readiest to Set forth the glory of God;
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for who resisted Moses and Aron? not the people, but the king & the chief of Egypt.
for who resisted Moses and Aron? not the people, but the King & the chief of Egypt.
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1484
Who stoode against Elias, but the priests of Baal? who stoned the prophets, but the wisest in Israel? who crucified Christ,
Who stood against Elias, but the Priests of Baal? who stoned the Prophets, but the Wisest in Israel? who Crucified christ,
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1485
but the Scribes and Pharisees, not the common people? wherein wee may see that fulfilled which the apostle alleadged out of the prophet, speaking in the person of God, I will destroy the wisedome of the wise,
but the Scribes and Pharisees, not the Common people? wherein we may see that fulfilled which the apostle alleged out of the Prophet, speaking in the person of God, I will destroy the Wisdom of the wise,
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and wil cast away the vnderstāding of the prudent; and will cast away the understanding of the prudent;
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where is the wise? where is the scribe? where is the disputer of this world? hath not God made the wisedom of this world foolishnes? for seeing that the world by wisedome knew not God in the wisedome of God, it pleased God by the foolishnesse of preaching to saue those that beleeue,
where is the wise? where is the scribe? where is the disputer of this world? hath not God made the Wisdom of this world foolishness? for seeing that the world by Wisdom knew not God in the Wisdom of God, it pleased God by the foolishness of preaching to save those that believe,
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whether they be poore or rich, learned or vnlearned, that is no matter, so they beleeue they shall be saued, by the means of preaching, which by the wisedom of the world is condemned for foolishnesse.
whither they be poor or rich, learned or unlearned, that is no matter, so they believe they shall be saved, by the means of preaching, which by the Wisdom of the world is condemned for foolishness.
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And thus we see the Papists condemned of most horrible crueltie and murther, for that they woulde of their chari•ie starue Gods church, by withholding the food of knowledge and vnderstanding from them.
And thus we see the Papists condemned of most horrible cruelty and murder, for that they would of their chari•ie starve God's Church, by withholding the food of knowledge and understanding from them.
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It is further to be obserued, that those pastors are promised of the Lord to come as a gift, both to shew how vnworthy wee are of such a blessing,
It is further to be observed, that those Pastors Are promised of the Lord to come as a gift, both to show how unworthy we Are of such a blessing,
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as also to teach vs how thākfully we should receiue it at the hands of the Lord that is the giuer.
as also to teach us how thankfully we should receive it At the hands of the Lord that is the giver.
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I wil giue you pastors, &c. as if he should say;I will give you Pastors, etc. as if he should say;
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when you haue them you must not take them as due vnto you for your deseruings (for you deserue no good thing of me) but I will freely bestowe them vpon my church.
when you have them you must not take them as due unto you for your deservings (for you deserve no good thing of me) but I will freely bestow them upon my Church.
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Amongst temporal benefites there is none like a good wife: and amongst spiritual benefits there is none like a good pastor:
among temporal benefits there is none like a good wife: and among spiritual benefits there is none like a good pastor:
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And both are sent from God, to those that feare him with this posie vpon them, donum Dei, the gift of God;
And both Are sent from God, to those that Fear him with this posy upon them, Donum Dei, the gift of God;
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that if a mā should aske, Who giueth this woman to be married to this man? the Lord doth reach his hand as is were from heauen, saying, that do I;
that if a man should ask, Who gives this woman to be married to this man? the Lord does reach his hand as is were from heaven, saying, that do I;
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so if any man aske, who gaue this pastour to this congregation? and other such to the rest of his church;
so if any man ask, who gave this pastor to this congregation? and other such to the rest of his Church;
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the Lord doth answere from heauen and saith, that do I: he is my gift. And to those that turne vnto me, I will giue pastours according to my heart;
the Lord does answer from heaven and Says, that do I: he is my gift. And to those that turn unto me, I will give Pastors according to my heart;
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for house and riches are the inheritance of the fathers, saith Salomon, but a prudent wife commeth of the Lord Pr. 19 14. So a good pastor comes not as house and land, by inheritance,for house and riches Are the inheritance of the Father's, Says Solomon, but a prudent wife comes of the Lord Pr 19 14. So a good pastor comes not as house and land, by inheritance,
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but as a good wife comes, and that is of the Lord.
but as a good wife comes, and that is of the Lord.
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Such pastours and teachers are sent as speciall loue tokens to the godly, whereby they may knowe how the Lorde doth loue them.
Such Pastors and Teachers Are sent as special love tokens to the godly, whereby they may know how the Lord does love them.
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But ignorant ministers, and Non-residents, and time-seruers, & idoll shepherds, and such like are sent of God to the wicked.
But ignorant Ministers, and Non-residents, and timeservers, & idol shepherd's, and such like Are sent of God to the wicked.
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as Saul was giuen to Israell in his wrath to plague them withal, and to strengthen them in their sinnes,
as Saul was given to Israel in his wrath to plague them withal, and to strengthen them in their Sins,
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and so to seale vp their condemnation, as Salomon saith of a harlot;
and so to seal up their condemnation, as Solomon Says of a harlot;
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The lippes of a strange woman are as a deep pit and he with whom the Lord is angrie shall fall into the same; The lips of a strange woman Are as a deep pit and he with whom the Lord is angry shall fallen into the same;
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so may it be saide of wicked pastors and blinde guides, they and their people goe together into the ditch,
so may it be said of wicked Pastors and blind guides, they and their people go together into the ditch,
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and they whome the Lord is angrie with, shal be plagued with such.
and they whom the Lord is angry with, shall be plagued with such.
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The Apostle Paul saith, that Christ ascending vp on high gaue gifts vnto men, some to be apostles, some to be pastours and doctors, &c. and those he gaue to his church,
The Apostle Paul Says, that christ ascending up on high gave Gifts unto men, Some to be Apostles, Some to be Pastors and Doctors, etc. and those he gave to his Church,
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for the gathering together his saints, to teach vs that they are not sent of God like marchandise for our money (as Simen Magus thought of the gifts of the holieghost) but they are sent as gifts, and are to be receiued as the gifts of the Lord.
for the gathering together his Saints, to teach us that they Are not sent of God like merchandise for our money (as Simeon Magus Thought of the Gifts of the holieghost) but they Are sent as Gifts, and Are to be received as the Gifts of the Lord.
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The only way to obtaine such gifts, is by prayer, The haruest is great (saith Christ) and the labourers are few, pray ye therefore to the Lorde of the haruest,
The only Way to obtain such Gifts, is by prayer, The harvest is great (Says christ) and the labourers Are few, pray you Therefore to the Lord of the harvest,
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and he shall send foorth labourers, to shew that God will haue his giftes drawen from him by prayer, that is, he vell be knowen and acknowledged to be the giuer of them,and he shall send forth labourers, to show that God will have his Gifts drawn from him by prayer, that is, he well be known and acknowledged to be the giver of them,
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as men will say, if hee had asked it of me, I would haue giuen it him; so doth the Lord say;
as men will say, if he had asked it of me, I would have given it him; so does the Lord say;
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if they had asked such pastors of me, I would haue giuen them such.
if they had asked such Pastors of me, I would have given them such.
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This therefore is the cause why there are so fewe true labourers in the Lordes haruest,
This Therefore is the cause why there Are so few true labourers in the lords harvest,
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and so many wicked loiterers, because the church in generall, and congregations, and christians in particular, are not earnest enough in prayer vnto God for them;
and so many wicked loiterers, Because the Church in general, and congregations, and Christians in particular, Are not earnest enough in prayer unto God for them;
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for (as Esay saith) We should not giue the Lorde any rest, but, as it were, wearie him with our prayers,
for (as Isaiah Says) We should not give the Lord any rest, but, as it were, weary him with our Prayers,
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vntill he repaire the decayed places of Zion, and build vp Ierusalem in her perfect beautie, which is the praise of the worlde: until he repair the decayed places of Zion, and built up Ierusalem in her perfect beauty, which is the praise of the world:
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Neither are good pastors gotten, nor bad ones displaced, by railing and libelling against Bishops,
Neither Are good Pastors got, nor bad ones displaced, by railing and libeling against Bishops,
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and the gouernours of the church, (as some haue thought) nor by factious and seditious drawing of multitudes to practise against the sworde of authoritie,
and the Governors of the Church, (as Some have Thought) nor by factious and seditious drawing of Multitudes to practise against the sword of Authority,
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nor by robbing the church of her children, nor by scismaticall seperating of our selues from the church,
nor by robbing the Church of her children, nor by scismaticall separating of our selves from the Church,
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as hereticall schismatikes doe thinke, nor by withdrawing of their liuings as couetous worldlings imagin,
as heretical Schismatics do think, nor by withdrawing of their livings as covetous worldlings imagine,
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but by humble suing to God with prayer and supplications, for so are his gifts obtained;
but by humble suing to God with prayer and supplications, for so Are his Gifts obtained;
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so that if men woulde leaue their scurrilous libelling, and their vnseemely railing, and their vaine talking,
so that if men would leave their scurrilous libeling, and their unseemly railing, and their vain talking,
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and their scismaticall seperating, and their seditious banding, and their cruell dealing, and now another while trie the Lord by turning vnto him,
and their scismaticall separating, and their seditious banding, and their cruel dealing, and now Another while try the Lord by turning unto him,
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as here he requireth vs, and plie him with our humble prayers, as Christ hath commaunded vs, there is no doubt,
as Here he requires us, and ply him with our humble Prayers, as christ hath commanded us, there is no doubt,
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but it would goe better with the poore church of Christ then it doth;
but it would go better with the poor Church of christ then it does;
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for if we do that which is required of vs, most certainely the Lorde will performe that which hee hath promised.
for if we do that which is required of us, most Certainly the Lord will perform that which he hath promised.
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Nowe where the Lord hath bestowed such pastors, and planted the meanes of saluation, there is much (no doubt) required againe.
Now where the Lord hath bestowed such Pastors, and planted the means of salvation, there is much (not doubt) required again.
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Two things doth the Lord expect and looke for at their hands which haue receiued such gifts of the Lorde; namely, loue and obedience: Two things does the Lord expect and look for At their hands which have received such Gifts of the Lord; namely, love and Obedience:
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for loue requires loue again• and seeing these gifts are sent frō the Lord as special tokens of his loue & fauor toward vs, his maiestie lookes for great loue again of vs towards the gift for his sake that gaue it,
for love requires love again• and seeing these Gifts Are sent from the Lord as special tokens of his love & favour towards us, his majesty looks for great love again of us towards the gift for his sake that gave it,
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& towards the giuer for his own goodnes sake, which only moued him to giue the gift.
& towards the giver for his own Goodness sake, which only moved him to give the gift.
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And sith he giueth them to feede vs with knowledge & vnderstanding, he laboreth that we should grow and thriue therby, that is, to be the better reformed, both in iudgements & also in our maners.
And sith he gives them to feed us with knowledge & understanding, he Laboureth that we should grow and thrive thereby, that is, to be the better reformed, both in Judgments & also in our manners.
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But that it may appeare the better what loue we owe to the Lord in this respect, we ought to consider the greatnes, goodnes,
But that it may appear the better what love we owe to the Lord in this respect, we ought to Consider the greatness, Goodness,
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& value of the gift, wherby we shal al see the great loue and goodnes of him that is the giuer.
& valve of the gift, whereby we shall all see the great love and Goodness of him that is the giver.
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Euery man is friend vnto him that giueth gifts; Every man is friend unto him that gives Gifts;
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then euery man should loue the Lord, for none giueth so many gifts as he doth; then every man should love the Lord, for none gives so many Gifts as he does;
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yea for the gifts which men giue, the Lord is to be loued, bicause they had neither what to giue,
yea for the Gifts which men give, the Lord is to be loved, Because they had neither what to give,
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nor wil to giue, vntill the Lord giue both.
nor will to give, until the Lord give both.
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Al the gifts of the Lord are either bodily or spiritual, tēporal or eternal, general or special;
All the Gifts of the Lord Are either bodily or spiritual, temporal or Eternal, general or special;
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some are common to man & beast & some are common to good and bad, to the reprobate & the elect,
Some Are Common to man & beast & Some Are Common to good and bad, to the Reprobate & the elect,
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as meate, & drinke & apparel, appetite and digestion, houses and lands, cattel and corne, gold & siluer, health and welth, wife & children, beuty & honor, peace and plenty, learning and wit, wisdom and policy, frends and promotion,
as meat, & drink & apparel, appetite and digestion, houses and Lands, cattle and corn, gold & silver, health and wealth, wife & children, beauty & honour, peace and plenty, learning and wit, Wisdom and policy, Friends and promotion,
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and many such like, the least wherof deserueth and requireth that wee shoulde loue and feare the Lord with al our harts, with al our strength:
and many such like, the least whereof deserves and requires that we should love and Fear the Lord with all our hearts, with all our strength:
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but besides these, the daily giftes which the Lord giueth to man, and to the earth,
but beside these, the daily Gifts which the Lord gives to man, and to the earth,
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& the sea, and the heauens;
& the sea, and the heavens;
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yea the whole world for mans vse they are infinit, that to go about to nūber them, were to measure the sea with a spoon;
yea the Whole world for men use they Are infinite, that to go about to number them, were to measure the sea with a spoon;
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for which we return nothing but our sins, which are mo then his benefits:
for which we return nothing but our Sins, which Are more then his benefits:
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yet such is his goodnes that giueth al, & forgiueth al. But amongst al the Lords gifts, there is none comparable to pastors that feed mens soules with knoledge & vnderstanding.
yet such is his Goodness that gives all, & forgives all But among all the lords Gifts, there is none comparable to Pastors that feed men's Souls with knowledge & understanding.
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When Dauid would set out the greatnes of this gift, he reherseth many works of god shewed in his church,
When David would Set out the greatness of this gift, he rehearseth many works of god showed in his Church,
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for which he is to be praised;
for which he is to be praised;
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Praise the Lord, O Ierusalē, praise thy God O Zion, for he hath made the bars of thy gates strōg & hath blessed thy children within thee, he setteth peace in thy borders, Praise the Lord, Oh Ierusalē, praise thy God Oh Zion, for he hath made the bars of thy gates strong & hath blessed thy children within thee, he sets peace in thy borders,
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& satisfieth thee with the flour of wheat. When he considereth the benefit of Gods word, he saith;& Satisfieth thee with the flour of wheat. When he Considereth the benefit of God's word, he Says;
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He sheweth his word vnto Iacob, his statutes and iudgements vnto Israel: he hath not dealt so with euery nation; He shows his word unto Iacob, his statutes and Judgments unto Israel: he hath not dealt so with every Nation;
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to shew that the word of God is a speciall blessing, and not to be reckoned amongst such things as are common to all nations of the world.
to show that the word of God is a special blessing, and not to be reckoned among such things as Are Common to all Nations of the world.
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When the Apostle saint Paul would set out the greatnesse of this gift, he saith, that the grace of God which bringeth saluation hath appeared, meaning the gospel, to shew that men cannot be saued without it;
When the Apostle saint Paul would Set out the greatness of this gift, he Says, that the grace of God which brings salvation hath appeared, meaning the gospel, to show that men cannot be saved without it;
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so great, so good, so excellent, and so necessarie it is. All other blessings are of the grace of God;
so great, so good, so excellent, and so necessary it is. All other blessings Are of the grace of God;
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there is an enriching grace, a healthy grace, and a wealthy grace, and a healing grace, &c. But this is called the sauing grace of GOD.
there is an enriching grace, a healthy grace, and a wealthy grace, and a healing grace, etc. But this is called the Saving grace of GOD.
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Dauid preferreth it before his kingdome, because it did comfort him in his affliction;David preferreth it before his Kingdom, Because it did Comfort him in his affliction;
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if thy word (saith he) had not beene my comfort in my affliction, I had perished, to shew that the word of God is better then a kingdome. if thy word (Says he) had not been my Comfort in my affliction, I had perished, to show that the word of God is better then a Kingdom.
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This may make the children of God the more to loue such messengers, as bring such tidings of peace,
This may make the children of God the more to love such messengers, as bring such tidings of peace,
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and to feare such a God, as giueth such gifts vnto men;
and to Fear such a God, as gives such Gifts unto men;
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but as for the wicked whose eies the god of this worlde, that is, Sathan, hath blinded, to them it is but as a tale of a foolish thing,
but as for the wicked whose eyes the god of this world, that is, Sathan, hath blinded, to them it is but as a tale of a foolish thing,
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for they are like the swine, which finde more sauour in the mire, then in sweet perfumes;
for they Are like the Swine, which find more savour in the mire, then in sweet perfumes;
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or like the dunghil cocke, that had rather find a graine of corne, then a precious stone.
or like the dunghill cock, that had rather find a grain of corn, then a precious stone.
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If sweete floures be giuen to him that hath his sences, they will smell sweete,
If sweet flowers be given to him that hath his Senses, they will smell sweet,
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but a dead man feeles no sweetnesse in them, though they be put to his nose;
but a dead man feels no sweetness in them, though they be put to his nose;
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so the spirituall and regenerate man shall feele the sweetnes and goodnes of this gift,
so the spiritual and regenerate man shall feel the sweetness and Goodness of this gift,
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but the carnall man, in whome is not the life of the spirite, shall neuer make any account of it.
but the carnal man, in whom is not the life of the Spirit, shall never make any account of it.
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Againe, the faithfull doe not onely loue the giuer for his gift, but also maketh much of the gift, for the giuers sake;
Again, the faithful do not only love the giver for his gift, but also makes much of the gift, for the givers sake;
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as men will say of their friends giftes or tokens, I will not part withall, I wil keep it full daintily (though they haue no vse for it) for his sake that bestowed it on me:
as men will say of their Friends Gifts or tokens, I will not part withal, I will keep it full daintily (though they have no use for it) for his sake that bestowed it on me:
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much more doe the faithfull reuerence the ministers of Christ, and their pastours which labour amongest them in word and doctrine,
much more doe the faithful Reverence the Ministers of christ, and their Pastors which labour amongst them in word and Doctrine,
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and are ouer them in the Lord;
and Are over them in the Lord;
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they make much of them, yea they haue them in singular account for their workes sake,
they make much of them, yea they have them in singular account for their works sake,
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and keepe them very carefully, both because the Lord gaue them, and they haue a maruelous comfortable and heauenly vse of them to eternall saluation.
and keep them very carefully, both Because the Lord gave them, and they have a marvelous comfortable and heavenly use of them to Eternal salvation.
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Whereas the wicked who neuer knew the worth or want of good Pastours, nor the necessitie of knowledge and vnderstanding, doe they take them to bee sent of God as tokens of his loue,
Whereas the wicked who never knew the worth or want of good Pastors, nor the necessity of knowledge and understanding, do they take them to be sent of God as tokens of his love,
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or as the onely meanes of saluation, or doe they feare the Lord euer the more for such gifts? or do they loue and reuerence the gifts for the giuers sake? or doe they account of them for their sake? No, no such matter, they knowe not what these things mean, they take them rather for their enimies, as Achab did Eliah who said, hast thou found me O my enimy? they take them as men sent of the Lorde,
or as the only means of salvation, or do they Fear the Lord ever the more for such Gifts? or do they love and Reverence the Gifts for the givers sake? or do they account of them for their sake? No, no such matter, they know not what these things mean, they take them rather for their enemies, as Ahab did Elijah who said, hast thou found me Oh my enemy? they take them as men sent of the Lord,
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or rather come out from the deuill to plague them, and to ••ouble them, as Herod and Ierusalem thought of Christ:
or rather come out from the Devil to plague them, and to ••ouble them, as Herod and Ierusalem Thought of christ:
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and after that rate doe they vse them, with all reproches and mockes that can be deuised, with al disdaine, with all manner of iniuries and slanders,
and After that rate do they use them, with all Reproaches and mocks that can be devised, with all disdain, with all manner of injuries and slanders,
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and thus doe the wicked rewarde their pastours which feede them, which they woulde not doe,
and thus do the wicked reward their Pastors which feed them, which they would not do,
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if they did take them as the gifts of God:
if they did take them as the Gifts of God:
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but al this ought not to discourage pastours and preachers of the worde, because base persons doe basely account of them,
but all this ought not to discourage Pastors and Preachers of the word, Because base Persons do basely account of them,
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but rather confirme them in the saithfull execution of their office, taking the hatred of the worlde as a sure token of their ministers effectuall working,
but rather confirm them in the saithfull execution of their office, taking the hatred of the world as a sure token of their Ministers effectual working,
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and let them learne to play the parte of a nurse with their people, who hath manie a foule hande with the childe before shee can bring it to anie perfection.
and let them Learn to play the part of a nurse with their people, who hath many a foul hand with the child before she can bring it to any perfection.
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And let them bee content to become like torches, which burne out themselues while they giue light vnto others, not feareing the faces of men because the Lorde is a brasen wall betweene them and their aduersaries,
And let them be content to become like Torches, which burn out themselves while they give Light unto Others, not fearing the faces of men Because the Lord is a brazen wall between them and their Adversaries,
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and though they bee ill rewarded of the worlde, yet let them bee glad, for as much as they looke for their reward from the lord who hath set thē a worke.
and though they be ill rewarded of the world, yet let them be glad, for as much as they look for their reward from the lord who hath Set them a work.
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I wil giue. ] The last thing we haue to obserue here, is, that the Lord doth not onely say you shall haue pastors,I will give. ] The last thing we have to observe Here, is, that the Lord does not only say you shall have Pastors,
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1586
but I will giue you pastours according to my heart:
but I will give you Pastors according to my heart:
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1587
if his people will repent, hee will performe that which is promised & none other for him;
if his people will Repent, he will perform that which is promised & none other for him;
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1588
this is greatly for the confirmatiō of the churches faith, when the lord himself doth promise a thing,
this is greatly for the confirmation of the Churches faith, when the lord himself does promise a thing,
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1589
& vndertake the performance of it himselfe.
& undertake the performance of it himself.
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1590
If a mā had made such a promise the performance remaineth doubtful, because he wantoth power,
If a man had made such a promise the performance remains doubtful, Because he wantoth power,
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1591
or skil, or constancie, his minde may alter, or meanes may faile, or hee may bee crossed with some higher power;
or skill, or constancy, his mind may altar, or means may fail, or he may be crossed with Some higher power;
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1592
but with the Lorde is no such thing, for he hath both power and skil,
but with the Lord is no such thing, for he hath both power and skill,
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1593
and is alwaies the same and changeth not, neither is there any power aboue him to crosse his maiestie.
and is always the same and changes not, neither is there any power above him to cross his majesty.
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1594
If an angell from heauen had made such a promise, yet the performance is doutful,
If an angel from heaven had made such a promise, yet the performance is doubtful,
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1595
because he is but a creature, & is subiect to the checke, & controlement of the Lord;
Because he is but a creature, & is Subject to the check, & controlment of the Lord;
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1596
but if god say he wil, it shalbe, as the Centurion said, Lorde doe but speak the word & my seruant shalbe whole;
but if god say he will, it shall, as the Centurion said, Lord do but speak the word & my servant shall Whole;
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1597
whē the power & wil of god do meete, then there wants nothing to let the matter,
when the power & will of god do meet, then there Wants nothing to let the matter,
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1598
but our sins, Lord if thou wilt (saith the leaper) thou canst make me eleane.
but our Sins, Lord if thou wilt (Says the leaper) thou Canst make me eleane.
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1599
I will (saith Christ) be thou cleane, and immediatly the leprosie was cleansed. But this people were in captiuitie, & their enemies had dominion ouer them: I will (Says christ) be thou clean, and immediately the leprosy was cleansed. But this people were in captivity, & their enemies had dominion over them:
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1600
how wil the Lord restore them? very wel;
how will the Lord restore them? very well;
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for the lord is able to do it either by force of angels, as he deliuered Peter out of prison,
for the lord is able to do it either by force of Angels, as he Delivered Peter out of prison,
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1602
or by men, or by other creatures, as he delt with Pharao, or by turning their enimies hearts,
or by men, or by other creatures, as he dealt with Pharaoh, or by turning their enemies hearts,
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1603
as he turned Saules heart, when he followed Dauid to kil him, according to the saying of Salomon. When a mans waies please the Lorde, hee will cause his foes to become his friends, or without meanes, onely by that worde, whereby hee made heauen and earth and all the worlde, when matter was wanting. Hereof we haue many examples:
as he turned Saul's heart, when he followed David to kill him, according to the saying of Solomon. When a men ways please the Lord, he will cause his foes to become his Friends, or without means, only by that word, whereby he made heaven and earth and all the world, when matter was wanting. Hereof we have many Examples:
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1604
God said he woulde make Israel a mightie people, could Pharao preuent it? no,
God said he would make Israel a mighty people, could Pharaoh prevent it? no,
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1605
though hee said, Come and let vs worke wisely with them, lest they multiply &c. God said Dauid should be king, could Saule preuent it? no,
though he said, Come and let us work wisely with them, lest they multiply etc. God said David should be King, could Saule prevent it? no,
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1606
though he said, I wil giue him my eldest daughter vppon condition that he bring mee a hundred foreskins of the Philistines, thinking by this pollicy to make a riddance of him.
though he said, I will give him my eldest daughter upon condition that he bring me a hundred foreskins of the philistines, thinking by this policy to make a riddance of him.
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1607
God said Elizabeth shal raigne, could any defeat her? no, though first they sifted her for treason,
God said Elizabeth shall Reign, could any defeat her? no, though First they sifted her for treason,
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1608
as conspiring with Wiat, and then Gardiner the wolfe cried stil, stub vppe the roote, stub vp the roote:
as conspiring with Wiat, and then Gardiner the wolf cried still, stub up the root, stub up the root:
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1609
then how many waies haue beene deuised since to subuert her by papists, and traitours,
then how many ways have been devised since to subvert her by Papists, and Traitors,
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1610
and •esuites, and the vnholy league, and all with •he deuill himselfe, hauing sworne & vowed •rdeath;
and •esuites, and the unholy league, and all with •he Devil himself, having sworn & vowed •rdeath;
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1611
yet she raigneth, thanked be God, •nd long may she raigne O Lord we bseech •hee for thy mercies sake, in despite of all ••y enemies:
yet she Reigneth, thanked be God, •nd long may she Reign Oh Lord we bseech •hee for thy Mercies sake, in despite of all ••y enemies:
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1612
here we may see that verefied •hat is in the Prouerbs, There is no counsaile, •or wisedome, nor strength, against the Lord.
Here we may see that verified •hat is in the Proverbs, There is no counsel, •or Wisdom, nor strength, against the Lord.
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1613
And in another place he saith, Many deuises •re in a mans heart, but the counsell of the Lord ••all stand. And in Another place he Says, Many devises •re in a men heart, but the counsel of the Lord ••all stand.
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1614
If any thing hinder good things •rom vs, it is our sinne, but no deuise of man •or deuill, they shall doe no more then the •orde hath appointed.
If any thing hinder good things •rom us, it is our sin, but no devise of man •or Devil, they shall do no more then the •orde hath appointed.
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1615
Our sinnes are the •hiefe cause, and the wicked are instrumen•all causes, and vsed by the Lord like Ashur, •who was called the staffe of the Lord) to •lague his church withall.
Our Sins Are the •hiefe cause, and the wicked Are instrumen•all Causes, and used by the Lord like Ashur, •who was called the staff of the Lord) to •lague his Church withal.
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1616
And therefore •any take a wrong course to haue the chur•hes estate bettered, they crie out vpon the ••me,
And Therefore •any take a wrong course to have the chur•hes estate bettered, they cry out upon the ••me,
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1617
and the state, and the Bishops, and pa••ons, and the dumbe ministers (I speake not •ow in defence of any mans fault or corrup••on) but their owne household are vnrefor•ed, they and their families are ignorant and •rofane, they abuse the good gifts of god al•eady bestowed,
and the state, and the Bishops, and pa••ons, and the dumb Ministers (I speak not •ow in defence of any men fault or corrup••on) but their own household Are vnrefor•ed, they and their families Are ignorant and •rofane, they abuse the good Gifts of god al•eady bestowed,
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1618
and yet they find fault they •aue no more, like children that cast their •eate to the dogges and then crie for more:
and yet they find fault they •aue no more, like children that cast their •eate to the Dogs and then cry for more:
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1619
•hey say, so long as such and such beare sway in the church, neuer a good minister shal be long at rest,
•hey say, so long as such and such bear sway in the Church, never a good minister shall be long At rest,
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1620
and I know not what, neuer looking what hurt their rashnes and preposterous blind zeale doth procure:
and I know not what, never looking what hurt their rashness and preposterous blind zeal does procure:
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1621
but they are much deceiued, for let those that call vppon the name of God departe from euill,
but they Are much deceived, for let those that call upon the name of God depart from evil,
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1622
and turne vnto the Lorde, and then looke what his maiestie hath promised, it shall surely be performed,
and turn unto the Lord, and then look what his majesty hath promised, it shall surely be performed,
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1623
though the time be prolonged for the exercise of our faith, & patiēce.
though the time be prolonged for the exercise of our faith, & patience.
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1624
It is sufficiēt for vs, if the Lord saith he wil do it, though he do not tell vs when,
It is sufficient for us, if the Lord Says he will do it, though he do not tell us when,
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1625
and howe he will do it, hee hath wayes enow to bring his counsel to passe.
and how he will do it, he hath ways enough to bring his counsel to pass.
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1626
With this [ I wil ] or promise of God let vs learne to arme our selues against all temptations, all feares, all doubts,
With this [ I will ] or promise of God let us Learn to arm our selves against all temptations, all fears, all doubts,
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1627
and all lets whatsoeuer, let men take heede how they enterprise any thing against the will of God, what meanes soeuer they haue to effect their purpose,
and all lets whatsoever, let men take heed how they enterprise any thing against the will of God, what means soever they have to Effect their purpose,
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1628
for if they say, they will, and the Lord say, hee wil not, or if they say, it shal not be,
for if they say, they will, and the Lord say, he will not, or if they say, it shall not be,
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1629
and the Lord saith, it sha• be, all their murmuring & banding and consulting, and practising will be in vaine;
and the Lord Says, it sha• be, all their murmuring & banding and consulting, and practising will be in vain;
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1630
Sen•charib said he would come against Ierusalem with a mightie host, and make them t• eate their owne dunge and drinke their ow• pisse,Sen•charib said he would come against Ierusalem with a mighty host, and make them t• eat their own dung and drink their ow• piss,
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1631
but the Lord said he should not shoo• an arrow into Ierusalem, and it came to pas• as the Lord said.
but the Lord said he should not shoo• an arrow into Ierusalem, and it Come to pas• as the Lord said.
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1632
Esau said hee would kill 〈 ◊ 〉 brother Iacob, but he did not, the Iewes vowed neither to eate nor drinke till they hadde killed Paule, but if they had kept their vowe they had starued. Esau said he would kill 〈 ◊ 〉 brother Iacob, but he did not, the Iewes vowed neither to eat nor drink till they had killed Paul, but if they had kept their Voelli they had starved.
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1633
Herod though to haue killed Christ, but hee coulde not, and many others haue purposed many other things,Herod though to have killed christ, but he could not, and many Others have purposed many other things,
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1634
but the Lord hath disposed of them according to his own wil and pleasure;
but the Lord hath disposed of them according to his own will and pleasure;
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1635
and all to shewe how truely Iob spake when he said, The hand of man is not able to accomplish the deuise of his heart.
and all to show how truly Job spoke when he said, The hand of man is not able to accomplish the devise of his heart.
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1636
As this is a singular consolation at all times, so now in this hard time of dearth and scarcitie, the Lord doth promise vppon the true repentance of his people, to blesse the earth, with plentie,
As this is a singular consolation At all times, so now in this hard time of dearth and scarcity, the Lord does promise upon the true Repentance of his people, to bless the earth, with plenty,
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1637
& to satifie the poore with bread, let the wretched cornemongers, and couetous caterpillers say, the price shall not fall, the Lord that hath said the word wil do it manger their beards,
& to satify the poor with bred, let the wretched Cornemongers, and covetous caterpillars say, the price shall not fallen, the Lord that hath said the word will do it manger their beards,
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1638
and cause them to fall too, with shame inough if they repent not:
and cause them to fallen too, with shame enough if they Repent not:
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1639
let no man say as the noble man of Samaria said, Though the Lord should open the windowes of heauen and raine downe wheate, &c. I will not beleeue the words of the prophet,
let no man say as the noble man of Samaria said, Though the Lord should open the windows of heaven and rain down wheat, etc. I will not believe the words of the Prophet,
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1640
lest he see it, but enioy it, not as hee did that was troden downe in the gates of the cittie.
lest he see it, but enjoy it, not as he did that was trodden down in the gates of the City.
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1641
And to conclude, seeing as we are readie to take a mans word for any thing,
And to conclude, seeing as we Are ready to take a men word for any thing,
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1642
if hee be an honest man, and of any credit or ability, and think our selues safe,
if he be an honest man, and of any credit or ability, and think our selves safe,
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1643
if the prince, or a meaner person say;
if the Prince, or a meaner person say;
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I will giue thee this or tha• how much more ought we to take the Lord• word for any thing that he promiseth, wh• is all sufficient and faithfull? yea if wee do• doubt of the matter when he saith, I will, o• presume when hee saith, I wil not, wee offe• his maiestie that iniurie, which we our selue• would hardly let go vnreuenged at any mans hand,
I will give thee this or tha• how much more ought we to take the Lord• word for any thing that he promises, wh• is all sufficient and faithful? yea if we do• doubt of the matter when he Says, I will, o• presume when he Says, I will not, we offe• his majesty that injury, which we our selue• would hardly let go unrevenged At any men hand,
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if it lay in our power to reuenge the same. FINIS.
if it lay in our power to revenge the same. FINIS.
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