A sermon preached in the Cathedrall Church in Norwich, the xxi. day of December, 1589. by W. Burton, minister of the word of God there. And published for the satisfying of some which took offence thereat

A SERMON.

Ieremie 3. verse 14.

O ye disobedient children, turne againe saith the Lord: For I am your Lord.

THESE words be part of an exhortation be gun in the 12 ve. of this chap∣ter, which was made to the children of Israel, beeing captiues in Assiria in the yeare of Hoshea king of the ten tribes, as appeareth in the se∣cond of the kings, the 17. chapter, the 6 verse. And it did grow vpon a com∣plaint against Iuda because that Iuda did not profite by the iudgementes of God vpon Israel: which being ended, God here commādeth him to exhort the 10. tribes in captiuitie to profite better by those afflictions which wer vppon them, & to returne to God by true and timely repentance. Which if they did, then God doth also promise (for his part) to forget all their sinnes past, and to place them in their former estate againe. In this exhortation we are to consider of two circumstances.

The first is of the persons: the second is of the matter subiect. The persons be twoo fold. First, exhorted: Se∣condly exhorting. The persons exhor∣ted are the captiue Iewes, described in the two first wordes: the first is, dis∣obedient, the second is, children. The persons exhorting, are two fold. The Lord by Ieremie: and Ieremie in the name of the Lord, & that appereth in these words: sayth the Lord. The mat∣ter subiect, is two fold. First, what they are exhorted vnto, in these wordes: turne againe. Secondly, a reason why, in these wordes: for I am your Lord.

In the names giuen to the persōs exhorted, appeare first, the wisedome of God. Secondly his mercie. His wise∣dome appereth in ripping vp of their sins before hee exhorteth them to repē∣tance. Hee saith not simply, O my chil∣dren, turne againe: least they shoulde plead, not guiltie, & take an action of the case against Ieremy for impeaching their credit. But he saith, O ye disobedi∣ent children, that so he might conuince

persons, with whom he hath to deale, and according to the quality & quan∣titie of the sinne against which he dea∣leth: examples hereof wee haue not a few in the scriptures.

Christ will not breake the bruised reede,* 1.1 nor quench the smoking flaxe,* 1.2 but the rebelles wil he batter in pieces like a potters vessel. Moses was the mekest man vpon the earth,* 1.3 yet none more angrie with Aaron then he,* 1.4 ney∣ther more seuere against Idolaters then he. Paul will perswade Foelix to become a christian,* 1.5 and will conuey himselfe into the bowels of the Gala∣thians,* 1.6 to winne them vnto Christ,* 1.7 but hee meaneth to take vp Peter for hal∣ting,* 1.8 and to pronounce Elimas the ve∣rie child of the deuill.

As this doctrine was alwaies profi∣table, so neuer more needefull then in these our times: whē there be quot ho∣mines tot opiniones. Hovv many mē, so many mindes. Some would haue the preacher to speak alwaies alike, & that of nothing but of mercy & saluatiō by

Christ, to speak placentia, & to prophe∣cy of new wine & strong drinke, but in no case to avvaken them out of their dead sleep of sinne and transgression. Some would haue the preacher neuer to alter his tune, but alwaies to be thundring out the iudgemēts of God, & to minister nothing but bitter pur∣gations, as though all men were sicke at once, of one disease & of one cause. Some again, can abide neither piping nor mourning, but wil take exceptions against the charmer, charme hee neuer so wisely. If the minister reproue their sinnes, they call hym a busie con∣troller: If hee shall apply the scripture to his cōscience, then vvho made him a iudge: If the preacher shal tel them of Gods iudgementes, then hee spea∣keth, as though he would fraie his au∣dience: If hee standeth neuer so little aboue his houre, then he doth not edi∣fie but tedifie: If hee intreateth them friendly and priuately, then they say hee is glad to currie fauour, and they will aske him for his commission: If

he be sparing in his speach, then he is afraide to displease: If he speake lear∣nedly, then he is proude: If plainly, thē he is no scholler: If often, then they are glutted: But if he wil sooth them vp in their sins with an omne bene, or a nihil dicit, he is the best preacher that euer they heard.

Thirdly, the prophet telleth them of their disobedience, that so he might make them more fit to returne vnto God: vvherein we learne this lesson, that in all our reprehensions and ad∣monitions, we must seeke the good of our brother, and the glorie of God: and therefore sharpe sentences in the scripture are verie profitable, not to driue men from God, but from their sinnes.* 1.9 If Iohn Baptist call the scribes and pharisees a generation of vipers, it is not to make them desperate but fruitfull in the vvorkes of repentance. And truely beloued, then is the•• c••hope of doing good by sharpe censures, when men may see that vvee doe not censure them of malice, or to make

them odious, or to get our solues a name, or for some other sinister re∣spect, but of conscience and of loue, seeking thereby the good amende∣ment of our brother, and that vve are no vvhit glad for their faultes, but ra∣ther grieued at their falles. And if this rule vvere obserued among those, to vvhome the censures of the church be committed, I doe not doubt but that more good should be done, then now is done. But when men shall perceiue that all their citations, admonitions, suspensions, excommunications, and other censures whatsoeuer doe not proceede from a hatred of sinne, nor a conscience and care to amend their brethren, but either of a stomack to re∣uenge their ovvne quarrels, or else from a couetous affection, to mayn∣taine their ovvne gaines: alas, vvho vvill greatly care for them? And vvhen al men shal perceiue that they are no vvhit grieued at the sinnes of men, but the more presentmentes, the more their gaines, and the gladder

to restore him again. And good rea∣son: for if vve be bound by the lavv of God to help a beast vnder his burbē, much more our brother. But alas this is a meere stranger among vs. Homo homin•• non Deus, sed lupus. man is a vvoolfe to man. If a mans foot hath slipped neuer so little, especially, if he be a good man (as vvho can say hys heart is clean) prophane men are rea∣die to exclaime of him, but neuer la∣bour to reclaime him, and if a brother be once dovvn in anie sinne, euery one vvill be readie to throvve his verdit and cast a stone at him, neuer remem∣bring vvhat our sauiour Christ saide vvhen he vvrote vpon the ground,* 1.10 but forgetting themselues to bee loaden both vvith motes and beames, they do as dogs doe, vvhich vvhen one poore curre is in disgrace, all the rest runne after him vvith open mouth and full crie. Alas if God should thus hotly pursue our sinnes as vve do persecute our brethren,* 1.11 and if God should be so inexorable as vve,* 1.12 alas I say vvhat

should become of vs?

Fourthly, this gratious example of our heauenly father, dealing so mer•• cifully vvith his disobedient childrē∣condemneth the vncharitable practi∣ses of three sortes of men. First, of the Papistes, Whose fingers are dyed of a sanguine colour in the bloude of those men, which haue but transgressed the dyrtie decre••s of an Italian Priest and deuilish ordinances of hel itselfe: and yet these Gnat-strainers and Camel∣svvallowers bevvaile the vvant of loue among vs. Secondly, it meeteth vvith an abuse in our Church-gouernours, who vse (for the most parte) to make excommunication ••acken about the country for fees, for trifles & matters of no momēt, asthough that the grea∣test censure of the Churche, and the greatest iudgement next to the gene∣rall iudgement may be plaied vvithall and so farre abused as thereby to cut off, and cast out members of the Churche to the deuill at our pleasure. What seruant vvill care for that mai∣ster,

vvhich vvill be fighting for euerie trifle? And vvho vvill not abhorre that chirurgion that for euery litle vvheale or bone ache, vvill cut of a member, and yet take money for his painfull paines? Our good God doeth not caste off his people, no, not for disobedience, but stil admonisheth them, and taketh them for his children, so long as there is any hope of returning. Thirdly, of our Brow∣nists, who cast of the whole Church of Englande for no apparant Church of God, which is more then they ought to doe for two causes: first, though disobe∣dience be (as it is in deede) as the sinne of witchcraft, and who is not disobedi∣ent in many things? yet so long as they cannot chalenge vs for apostacie, as wee may some of them, and so long as there is any life at all in her, shee is not to be layd out vpon the colde ground. But soft a while: though she hath not all her ornaments according to the worde of God, yet she doeth not refuse them, if she might lawfully come by them, but is ready to receiue them when so euer they

shalbe offered vnto her. In the meane time she mourneth for her wants, and seeketh a redresse as she may,* 1.13 and sueth as she ought, and therefore no doubt is marked on the forhead for the deare spouse of Iesus Christ, so long as shee doeth hold the foundation in him. But let it be granted that the church of En∣gland were proued as the church of Rome, a very harlot, and were iudged for her contumacie worthy to be put in∣to the black booke of excommunicati∣on (which God forbid) yet for them to be their owne caruers and bailiffes, is more then they ought to doe, for they be but priuate men: and this is certaine,* 1.14 that no particular congregation, much lesse a priuate person may excommuni∣cate a whole church.

Lastly, in ioyning these two wordes together, we learne to censure sinne in all, but to iudge and hope charitably of all, to spare sinne in none, so to condēne none,* 1.15 for that is Gods office. And on the other side, to hope the best, and to loue thy brother, but so as we winke not

at sinne in any,* 1.16 for that were indeede to hate our brother. And this are we taught here, while God calleth them disobedi∣ent, yet still children: children, but yet disobedient. Many thinke that we hate them if we tell them of their sinnes, and many take those mē for their best frēds, which doe alwaies sooth them vp in their sinnes, and neuer reprooue them: but both these sorts of men are greatlie deceiued. The first must know that the reproofe of a friend is better then the kisse of a flatterer.* 1.17 Yea,* 1.18 if Shimei an e∣nemie shall rayle vpon Dau••d, though it be Shimei his sinne, yet it may & ought to be Dauids benefite. The second sort must also vnderstand, that the sweetest doctrine to the eare is not alwayes the vvholsomest to the heart: but the bitter pill is better to purge then the sweete perfume. The winde is boysterous, but it will make a man holde his garment fast about him, when the gleaming Sun wil make him put of al to his shirt. And though the thunder be terrible to the eare, and the lightning a dazzler of the

eye, and both an astonishment to the heart, yet doe they more purifie th•• ayre then the calmest day in summer. And are the golden mouthed flatterers alwaies the best frends? No, no beloued, Latet anguis sub herba, the greenest herbe doeth often couer the fowlest toade, where the water is stillest, there is it deepest, the fayrest garment doeth of∣ten couer the fi••thiest carkas, when the baite is most in sight the hooke is least suspected, the friendliest kisse in shewe, is sometimes but treason in trueth. The Bee hath her honie, so hath she a sting, & the one vvil woūd more then the other will heale. When Herodes Courtiers crie,* 1.19 O vox non hominis, sed dei. O the voice not of a man but of a God, then must Herod come downe vvith a mis∣chiefe: vvhen the foure hundred false Prophets shall say to Achab,* 1.20 goe and prosper, then must Acha•• looke least to thriue, neither shall be return in peace. And yet beholde, vnvvise men content themselues vvith the names of Christi∣ans, Protestants, and the children of

God, when disobedience to God hath robbed them of the nature of Gods chil∣dren. Oh vnwise indeed, that care more for the shels then for the kernell, which set more by the badge on the sleue, then by the wages in the purse, which take more delight in the name then in the nature of a true Christian man. Ma∣lunt baberi quam esse. They had rather be so accounted, then be so indeed: but be∣loued, howsoeuer God in mercie calles them children, yet is it not because they are disobedient, but in hope of their a∣mendment, and as he calleth them chil∣dren that he might encourage them to returne, so also doeth he call them diso∣bedient children, to put them in minde wherin they degenerated from the na∣ture of children indeede. And so much for the persons exhorted, in these words O ye disobedient children.

The persons exhorting are, God by Ieremie, and the Prophet in the name of the Lord. And this is of force to en∣force the exhortation: as if he shoulde say, I doe not of my selfe thus reproue

you, for then you might thinke me too busie, but the Lord set me a work, whose will I must obey, and therfore you must heare me with patience. Thus Ieremie pleadeth his commission, partly for his owne discharge, and partly to make his message of more credite and force vnto them. And thus might Ieremie reason: He that is but a seruant, must do his ma∣sters message: I am but a seruant, there∣fore I must doe my masters message. A∣gaine, he that doeth but his masters mes∣sage, is not therfore to be blamed: I doe that and no more, and therfore I am not to be blamed. Againe, whatsoeuer the Lord saith, that must be beleeued: but the Lord saith you are disobedient, and if you will obey him hee will bee your Lord, therfore you must beleeue it. A∣gaine, whatsoeuer the Lord by his mes∣sengers doth command, that must be o∣beyed: but the Lord by me doeth com∣maund you to turne againe, therfore see that you doe obey as you wil answere at your vttermost perill.

Here we haue three things to consi∣der

of. First, of the authoritie, Secondly, of the dignitie. Thirdly, of the duetie of Gods Ministers.

Their authoritie is very great,* 1.21 and their commission is very large. For be∣hold (saith the Lord to Ieremie) I ha••e set thee ouer Nations and kingdomes,* 1.22 to plucke vp, and to roote out, to destroy and throwe downe, to buylde aud to plant. But how? Ezechiel sheweth how. Thou son of man▪ feare not them,* 1.23 nor their words, al∣though thou remaine among scorpions, feare not their lookes, for they are a rebel∣lious house. vers. 7. Therefore thou shalt speake my words vnto them. So that it must be done without fear, and by spea∣king the word of God without ceasing. The Minister of God therfore hath au∣thoritie by the vvord to reprooue Prin∣ces,* 1.24 as the proph••t saith,* 1.25 but not by the sword to remoue princes, as the Pope saith: Hee hath authoritie in Christ his steade to proclaime forgiuenes of sinnes to the penitent beleuers,* 1.26 as the Euange∣list saith, but not to absolue them whom he list, as the pope saith: He hath autho∣ritie

to reproue thinges amisse in the Church or commonwealth by doctrine, as the word saith, but not of himselfe to reforme by practise, as the Brownist saith. For d••position of Princes belōgeth to God onely:* 1.27 forgeuenes of sinnes be∣longeth to God onely: reformation of Churches and Commonweales belon∣geth to Princes onely: but the reproo∣uing of sinne in Prince, Church or com∣monwealth, belongeth to Ministers al∣so. And this they ••ay doe, this they ought to doe, yet with vvisdome & dis∣cretion. Nay, bloud for bloud if they doe lesse then this, if they do more then this, and if they doe not all this. Why then should Moses bee murmured at? why should Micbea be smitten? or why should Ieremie be imprisoned for exe∣cuting their commission? Haue they not authoritie to speake? Nay vve say to you (if you be ang••y with vs for this) as your seruants vvill say for themselues: Wee are but seruāts, it is nothing to vs, agree with our master & vve shall be content. We may speak what his vvord speketh,

for vve haue authoritie, and vvee must speake so much, for therefore are vvee put in authoritie. And so much brieflie for the authoritie of Gods ministers.

As their authoritie is great, so is their calling excellent and honourable in re∣spect of their office,* 1.28 and of his person, whose mouth they are. We can think as basely of our selues, as any can either thinke or speake of vs: but if it be an ex∣cellent thing to be a kings Ambassador, how much more then to bee Ambassa∣dour to the king of heauen and earth? Therfore are they called in Scripture by names of great accoūt,* 1.29 as Angels, Stars, Fathers,* 1.30 Horsmen and Chariots of Israel.* 1.31 Of these some be old,* 1.32 as Hely was▪ some be young, as Timothy: and yet all, the messengers of the Lord Iesus. Some bee learned, as Paul was: some be vnlearned,* 1.33 as Peter and Iohn were:* 1.34 yet all the mes∣sengers of the Lord Iesus. Some haue tenne talents, some haue but one,* 1.35 yet all must occupie for their Lordes aduaun∣tage. Some come at the first houre,* 1.36 some at the last: yet all sent of God. Some are

like Iames and Iohn,* 1.37 the sonnes of thun∣der, some like Barnabas,* 1.38 the sonne of consolation: yet all the messengers of God. Some haue receiued a greater measure of gifts,* 1.39 some a lesse: yet all ac∣cording to the measure of the gifte of Christ. And therefore let vs esteeme of them as of the ministers of Christ, and the disposers of the secrets of God. Men they are as we are,* 1.40 that is our benefite, for if God himselfe should send forth his voice, vve must yeelde vp our liues. Sin∣full they are as we are, that is, because they are men, born of the seed of Adam. Mortall they are as we are, that is, be∣cause they are sinfull, for the rewarde of sinne is death: yet still the messengers of God,* 1.41 and doe beseech vs in Christ his steade to bee reconc••led vnto God. If this were regarded, then Gods ministers should be more regarded, lesse despised, more beleeued, lesse disgraced, better prouided for, lesse pinched, and not so villanously entreated, shamefully slan∣dered, and euery way abused of so many as now they are. But alas, it is not great∣ly

regarded, no not at all of many, and therefore euery churlish Nabal denieth them maintenance,* 1.42 euery couetous A∣chab is sick for their liuings, euery proud minion, and minsing damsell longeth for their heads in a platter, euery Iudas is ready to sell them to euery one that will geue but thirty pence,* 1.43 or thirty half pence, or three farthings, or iust nothing or rather for vniust nothing, and at the day appointed a kisse shall make deli∣uerie.* 1.44 Zidkijah the kings clawback will not sticke to take his 〈◊〉〈◊〉 from their cheekes:* 1.45 Tertullus the Orator dare••h cal them pestilent felowes, and troublers of the state,* 1.46 if any man of his courtesie will geue him the hearing.* 1.47 Festus in his mad mood wil call them mad men, and laye the fault (if there be any) vpō their lear∣ning too. Demas the worldling wil giue them the sl••p,* 1.48 onely the poore widow of Sarepta is found relieuing poore bani∣shed Elias.* 1.49 Some (thankes be to God) but not many in respect of the multi∣tude, haue the ambassadors of the Lord Iesus in that good accounte which they

should, especially for their works sake. For, doe not many grudge our meate, number our morsels, and reckon our li∣uings to euery farthing? Christ commā∣ded his to car••ie neither bread nor mo∣ney,* 1.50 nor to put on two coates. Hee is a rich man now a dayes that hath 2. coates to put on, except some that haue two or three benefices, for many in the worlde are turned out of all, & yet God be than∣ked he doeth deliuer vs. We may say as Paul said, we are afflicted on euery side. in pouerty,* 1.51 yet not ouercome of pouer∣ty: as dead, yet aliue: as sorrowing, yet reioysing: as possessing nothing, yet ha∣uing all things. But what is this to the ingratefull company of worldlinges? In the time of poperie one congregation did maintaine many mas-priests: novv many congregations will hardly main∣taine one good preacher of the gospell. And no maruail, for then there were too many foolish bees that brought al their hony into the popes hiue: and novv we haue too many d••ones that sucke all the hony out of the churches hiue: nay novv

vve haue too many horseleeches,* 1.52 which alvvayes crie, geue, geue, but neuer say ho, nor haue. One crieth geue mee the Colledge lands: another crieth, and me the lands of cathedrall churches: ano∣ther crieth, giue me the impropriati∣ons: the fourth must haue another bene∣fice or two to buy him bookes withall: one is sicke for a deanrie, and (they say) that some about the court, and I knovv not vvhere, are sicke of a consumption, and nothing wil restore them but a Bi∣shoppricke, or some other thing that should go to the church, and that they would haue as soone for their minstrels as the ministers maintenance, & some I thinke wil neuer leaue til they haue the deuill and all. And wot you what they say? if our most gratious soueraign were as ready to geue and graunt, as some are to beg and craue,* 1.53 Iohn Baptists head had beene in a platter ere this time. But thanks be to God she is not so readie to geue, though she be most liberal, & too bountiful to some, except they deserued it better, and therefore God make her

dayes as the dayes of heauen,* 1.54 that Ionas may neuer vvant a shadow to sit vnder after his weary iornie.* 1.55 If men take pains, some wil rewarde them with a thistle, the rewarde of an asse: others (if they might haue their willes) would sende a∣way their pastors in worse case then the basest officers in their kitchen, without either lawfull warning, or due deserued vvages. I blame not all, God forbid, for God knoweth vvho are his▪ Why? saye some of these men, can you not liue as the Apostles liued? Why? say I againe, let them lay downe their goods at the Apostles feete,* 1.56 and then let them aske that question. Truely, many doe as Ana∣nias did,* 1.57 if they geue one groate, they vvil brag of two. Many aske vvhence commeth the fall of the church? Indeede it is a question to be moued, though the disease wil hardly or neuer be remo••ed. It is said that seuē ill fauoured lean kine deuoured seue•• fat kine, and this vvas Pharaos dreame:* 1.58 but now seuenty times seuen il fauoured lean kine haue deuou∣red seuen hundred fat kine: and this is

no dreame, but a trueth. But vvhy are they thus handled? doe they aske their dueties? No, they dare not, for the ear∣then potte dares not striue against the brasen vessel: and men are now like drū∣ken guests, vvhich hauing filled their bellies are loath to pay the reckoning. What is the cause? Any cause will serue the turne in this point. Facile inuenies baculum, quo canem cedas. When the Pharisies could not abide the doctrine of Christes disciples, they found quickly a iust defence of their quarrel.* 1.59 They doe that on the sabboth day which is not lavv∣full. And wot you what that was? They plucke the eares of corne. Our Pharisies also haue taken vp the same accusation against vs. For (say they) we doe that on the sabboth day which is not lawfull. And first to begin vvithal, they crie out [ 1] vpon him rebell, he wil not vveare the surplice euery sunday & holy day, which he must doe vvhether hee hath any or no: And is not this a sufficient cause to deny the minister of his maintenance? Againe, they say we will not reade all

seruice at all times, and therfore (whe∣ther the law dispense vvith him or no if he preach) we haue found sufficiēt cause to deny him his duetie. Again, they say [ 3] vve vvil not read euery Collect, say glo∣ria patri at the end of euery Psalme, nor make a leg at the name of Iesus: and is not this a sufficient cause to denie him [ 4] his duetie? Againe, they say we are an∣gry vvhen vvomen of their good deuo∣tion doe take vpon them the ministers office, and reade prayers publiquely to a congregation, and yet, say they, we haue no reason for it: for vvil you haue a wo∣manlie in a vvhole moneth, and come to church for so little as the Queenes booke doeth allow her? And is not this a sufficient cause to deny him his duety? [ 5] Againe, they say vve vvil not bury the dead, vvhich vve ought to doe if it bee brought to the graue, vvhether vvee knovv of it or no: And is not this cause [ 6] sufficient. Againe, they say vve vvil not visite the sick of the plague, & although vve offer to doe it vvith consent of the vvhole, and so as it may not be preiudi∣ciall

to our publique ministerie: yet this is cause sufficient to deny their duetie. Againe they say, vve vvil not reade ser∣uice [ 7] euery day forenoone and after∣noone, to the vvalles and the vvindows, to the stooles and the stones: and is not this cause sufficient to denie vs our due∣tie? Againe, they say vvee vvil not bid [ 8] Imber dayes, according to their Alma∣nacke, a booke of great authoritie and very autenticall, for it shewes vs this yeare vvhat vve shal haue the next: and is not this a sufficient cause? Item, they [ 9] say vve sing psalmes in time of the com∣munion, vvhich vvere foysted in by the Geneua puritans: and is not this cause sufficient? Againe, they say vvee preach against Papists, Atheists, Vsurers, Drun∣kards, Swearers, Lords of misrule, abuse of apparrel, gaming, & vvorking on the sabboth day, and such like commēdable and common exercises of good neigh∣borhood: & is not this a sufficient cause? Item, they say vve preach so plainly, & stand so long, that they fal either ••o nap∣ping, [ 11] or els to prating vvhē vve begin, &

commonly they leaue vvhen vve ende: and is not this a sufficient cause? Lastly, [ 12] if they should pay the minister his due∣tie, the loane of so much money vvere lost, vvhich in many yeares vvoulde a∣mount to some round summe: and are not all these, or any of these, sufficient causes thinke you, to handle Gods pore ministers and seruāts, as you haue heard before? And if vvee say, Currat lex: let the lavv be iudge, then say they we dāce in a net. But I vvould aske of these our heauie masters but two questions. First, whether I vvere sufficiently discharged or no, if I shoulde refuse to administer the Lords supper, because some Church papist in my parrish vvill neuer receiue the communion.

Secondly, what hath good Queen E∣lizabeth done, that she can get nothing of some of them. I hope it is not because she hath banished idolatrie, & brought in the gospel. Some cārob Peter to pay Paul, but these men can cunningly rob both Peter and Paul, and pay neither of both, and all to saue stakes. O auri sacra

fames, quid 〈◊〉〈◊〉? What vvil not some do for money? Well, vve haue not yet foūd the true cause, for vve haue been all this vvhile among the eares of corne, and therfore the vvrit must be returned with non est inuenta: but we wil haue another ad melius inquirendum, to make a nevve search. What, are vve sharpe in reproo∣uing their sinne? No, we dare not say to Herod, thou must not haue thy brothers* 1.60 vvife. Wee dare not say that a right pa∣pist is a ranke traytor, least vve shoulde be tolde that vvhen vvee are in our pri∣uiledged places vve prate vvhat we list, as once I vvas told. We dare not say that the magistrates are breakers of the Sab∣both day, if they suffer it to be broken, least vve shoulde be called coram vobis for it, and heare of it againe 2. yeres af∣ter in the pulpit. And to meddle vvith any abuses or corruptions of the church is auribus canem vellere, to pul a dog by the eares, & to put our hands into a hor∣nets nest. A learned father (who belike had experience of these things) said once (if not often) Tutior est d••scentis, quam

docentis ratio. It is better to learne then to teach. But vve may say, Tutior est pec∣cantis, quam arguentis conditio. It is more dangerous now adaies to reproue sinne, thē to commit sinne. And if euer it were true, it is now too true, that Lepores concionantur leonibus. Let mens vvords be neuer so vvell ordered, neuer so comely, so gracious, they must preache vvith feare and trembling, as poor hares before the stout lions. For if vvee please * 1.61 them not they vvill say as Achab saide, he doeth not prophecie good vnto me, but euill, and therefore my soule doeth hate him. But vvill you knovve the true cause indeede? Wel, now vve haue foūd * 1.62 it▪ vvee read that Pharao cried against the Israelites as appeareth, Geue them no more straw, but let them gather it them selues, and get it where they can, and yet we will haue our whole tale of bricke, for they be idle, and crie, Let vs goe 3••dayes iorney into the wildernes, and offer sacri∣fice vnto God. So play our Pharisees with vs, for they crie, Let our pastors & prea∣chers haue no more libertie geuen thē,

let them gather their straw themselues: that is, let them preach their belly full, and keepe all our exercises (for they ac∣count of preaching as of stravve.) But in the mean time vve vvil haue our whole tale of bricke, that is, all our old customs and ceremonies kept, vvhatsoeuer they be: and albeit we haue no lavv for thē, vve vvil make them do as vve vvil haue them to doe, or els they shal knovv the price of it. And why so? because (as they say) vve be idle, & crie, let vs go offer sa∣crifice: that is (say they) they neuer leaue calling to church & to the sermon euery morning, and there vve must be repro∣ued for euery fault, and this diet is not for our humors, & they had as good bee idle as thus occupied, yet seeing as they wil needes be so holy, let them: but vve vvil set them to their task, and see whe∣ther that wil wearie them or no. And as Pharao vrged those thinges at Israels hands, which he vvould not touch with his least finger: so these our Pharaos lay heauier burthens vpon our backs, then either prince, or lavv, or conscience vvil

vvarrant. But whē they vrge that which lavv it selfe doeth iustly require, it is not of any conscience (for then vvoulde they come themselues and see it done) but of malice, & therfore very seldome or ne∣uer shall wee see some of them at ser∣mons. But vvhat say they? Let the mini∣ster goe to church and pray for vs, vvee vvil be at home and vvorke for him: or els let the minister go to church & pray, and we wil goe to the alehouse & play. Againe, because the Egyptian task was not done, Israel and their officers were beaten. Euen so, because their taske (I meane not the taske of the law, for that haue we borne, and most willingly vvil vve vndergoe it) but the vnstinted task of mens affections, whose behauiour sa∣uoureth of the discipline of an alehouse, because their taske is not done, wee are complayned of by them, their accusati∣ons take place against vs, we are condē∣ned for disobedient persons, and avvay vve must pack. Thus are vve beatē with the slanderous tongues of vngodly mē with the reproach of the world, with

the disgr••ce of our ministerie, with thē disdame of our persons, with the bitings of pouer••ie, and if some may preuaile, vvith the losse of libertie, liuing, and life it selfe. For they crie crucifige already, & so long as these people find such fauour at some mens hands as they doe, it vvill not be better, but rather vvorse vvith Gods seruants, and therfore God (if it be his vvil) turne these Pharaos he arts. But at the last Israel cried to the Lord, & the Lord hearde them, Pharao was plagued, and Israel was released. And vvill not God novv bee reuerged of his seruantes vvrong and oppression? Yes no doubt: For if princes take that contempt to thē selues which is offered to their messen∣gers, much more vvil God. If Hanun and Ammon stinke in the nostrels of Israel, for their villanie offered to Dauids mes∣sengers,* 1.63 much more shall these before God. If Iudas took his peniwoorthes of himself for betraying of innocēt bloud, much more shall God of these. And if God made Ierusalem, yea euen famous* 1.64 Ierusalem a heap of stones, & the shame

of the vvorld, for mo••king, despising, & misusing of Gods messengers, How shal God suffer these oppressing Pharaos, whether they ••e Papists, A the••sts, or Li∣bertines, or neuters, or Machiuels, of any religion, or of no religiō, vvhether in ci∣tie or in countrey, vvhether in village or in cottage, or whersoeuer they be: how shal God I say suffer thē at last (though he suffer them long) to escape his heauy * 1.65 vvrath? And knovve you of Norwich, vvhose hearts runne after couetousnes, vvho sitte and heare the preacher for a fashion, vvhich goe home & iest at him your bellyes full, vvhich censure him at your pleasure, vvhich eate him at your feastes, vvhich buy and sel him in your shops, vvhich recreate your selues with their faults, which make thē your marks to shoote at, and your fields to vvalk in, (I speake of no more but these, for I am sure that many, and all that feare God truely, doe take another course) let these men (I say) know novv if they will, that one day wil come vvhē they shal know that prophets haue been amōgst them,

& that their discourteous dealing hath been offered to the ambassadors of the most high, vvhich men might vvel haue seene by the last plague that was amōgst vs: vvhich God vvould also teach vs by the st••uings of Iacob and Esan, in their mothers be••••ie, I meane by the stirres of* 1.66 the church. For though it be granted of many, both godly, vvise & learned, that in mans iudgement it vvas not the best course that might be taken, for any man in vvriting for reformation, to publishe the ouerthrow of the mightie in Gath,* 1.67 or to tell the faultes of Bishoppes in the streetes of Askalon, that the daughters of the Philistins might reioyce, and the vncircumcised might triumph: yet can not this be denied, that the Lord, whose prouidence is ouer and in al things, had and hath also a stroke in this. And it is to be feared, that the same God in his ius••e iudgement, hath brought these feares & stirres vpon them, because some of thē (not all, God forbid) haue had the poor ministers of Iesus Christ in so ill accoūt, that the most disgraceing tearmes haue

beene thought good inough for them, and some in their houses haue taken li∣bertie to abuse them for their pleasure, and to pray vpon them for their profit, and when they best of all did speed, they should haue mountaines promised thē, and that in hast, and be paid home with mollhils, and that at leysure. And thus * 1.68 did God in Ieremies dayes, when Pashur the priest and gouernour of the Lordes house, smote Ieremy, and lodged him in the stocks for speaking the trueth, the Lord changed his name from Pashur to Magor-missabib, that is, a terror on eue∣ry side. For this is a ruled case in the 2. of * 1.69 Iames, the 13. verse, there shalbe iudge∣ment merciles to him that s••hweth no mercie: therfore I vvould vvish that this contempt & neglect of Gods ministers might be taken away from amongst vs, and that they might be more regarded: for though (in respect of humain infirmi∣ties) they are but as other mē, & though * 1.70 the messenger of Sathan be sent to buf∣fet them, and though there be a lavv in * 1.71 their members rebelling against the law

of their mindes, vvhereby many times they are led (against their wils) captiues to the lavv of sinne, Oh wretched men* 1.72 that vve are••vet in respect of their office vvhich is honorable and excellent in re∣spect of him whose message they bring, and in respect•• of the message it selfe vvhich they bring, they are to be regar∣ded. And God geue vs al grace so to be∣haue our selues both in life & doctrine, as vve may be regarded, and not iustly be despised, for we are the ministers and messengers of the Lord of hostes, vvho vvith Ieremie may and ought to say vn∣to you when occasion serueth, O ye diso∣bedient children turn again, for thus saith the Lord. And so much for the dignitie of Gods ministers.

Their authoritie is great, their office is honorable, their dignity is great, their* 1.73 duetie therefore must needes be verye great, but which is the greatest I knovv not. They are messengers of Gods coū∣sels, therefore they must be trustie:* 1.74 they are fathers of Gods children,* 1.75 therefore they must be louing and tēder: they are

builders of Gods church,* 1.76 stewardes of Gods housholde,* 1.77 shepheardes of Gods flocke: and therefore they must be skil∣full, faithfull, & vvatchfull: they are cap∣taines ouer Gods church,* 1.78 which is terri∣ble as an armie with banners, therefore they must not be fearfull & ••aintharted:* 1.79 they are the lights of the world, and the salt of the earth, and therefore they must neither stad vnder a bushell, nor be vn∣sauerie: they are nurces of Gods tender ones, therfore their breasts should neuer be without milk: they are to deale with olde and young, with learned and vn∣learned, with strong and weak, with wil∣full and ignorant, and with all sorts: ther∣fore hee must be vvise: in the time of peace, in the time of war, in time of pro∣speritie, and in time of aduersitie, in sea∣son, and out of season, and at all times, therefore they must be no time-••eruers: against principalities & powers,* 1.80 against holdes mightie and strong,* 1.81 against flesh and bloud, the world and worldlinges, the deuil and hell, presumption and de∣spaire, and against al sinne in others and

in theselues: before princes and subiects, before angels and men,* 1.82 before heauen & earth, and before God himselfe: and ther fore their garners must be stored vvith all kinde of graine,* 1.83 both old and nevve, their armories must be furnished vvith all kinde of vveapons and armour,* 1.84 both blunt and sharp••, their lips must always preserue knowledge, their prayer must be cōtinually,* 1.85 that their loue may aboūd with all knowledge and i••dgemēt, with vvisdome and discretion, their knees should be hardened before the Lord in prayer,* 1.86 their hands should be holden vp and their armes vnderset whē they fai••t in prayer, their hearts should ake when they are weary in prayer, their eyes should dazel vvith wa••ting for the hope of their prayer,* 1.87 their checkes shoulde be vvatered with teares vvhen they pray for the sinnes of the people, and vvhen they can pray and preach no longer, let them chatter like a swallow, mourn like a doue, and grone in their spirites: for, Oporte•• Episcopum mori concionantem & 〈◊〉〈◊〉 ante••••. A good bishop must die prea∣ching,

and praying, and must pray and preach till he die. What should I say•• he is the minister of God, therfore of God must hee learne his duetie, and to God he must perfourme his duetie. He is to speake in the name of God, therefore hee must speake, what, vvhē, to whom, how, and all that God will. If therefore vvee speake mens inuentions, in painted elo∣quence to set foorth our selues, to some and not all,* 1.88 faintly and coldly, to Thar∣sis for Niniuie, if we condemn the good, and commend the bad, encourage the wicked, discourage the godly, if we speak but once a yeare, once a quarter, once a moneth, or when we list, or not at all, & not in season and out of season, and at all occasions both instantly and earnestly, we doe not the duetie of Gods messen∣gers. But if we speake Gods wil without adding or diminishing, in the euidence of the spirite, to the conscience as wel as to the eare, to the courtier & countrey∣man with courage and boldnes, vvith vvisdome and discretion, vvith a zeal of Gods glorie, a loue of Gods people, and

a desire of their good, to Niniuie, when we are sent to Niniuie,* 1.89 and not to Thar∣sis vntil we be called, and that continu∣ally, constantly and faithfully: then vve doe the duety of Gods ministers. If ther∣fore any man vvil ••end for vs home, and schoole vs beforehand, either in his se∣crete closet, or pleasa••t orchyard, or wide field, or elswhere, and wil teach vs either vvhat to speake, as generall doctrine vvithout application: or how to speake, as in fine tearmes and filed phrases, to please al, & displease none, as some haue done, and who is not cunning in the mi∣nisters office, and in euery mans office sauing his owne? vve are to signify thus much vnto him, that vvee are not mini∣sters of mens v••brideled affections, but of Gods most holy vvil, and therfore we must not speake either vvhat they wil, or hovv they lift: but what, vvhen, to vvhom, hovv long, hovv short, hovv mildly, hovv sharply, & al, both for mat∣ter and manner as God vvil. So said Mi∣••haiah the true Prophet to the Kinges Eunuch,* 1.90 so saide Balaam the false pro∣phet* 1.91

to the king himselfe, and so say vve to euery one. And good reason: for if the Lawyer vvil thinke scorne to learn of the Diuine to pleade at the barre, vvhy shoulde the Lawyer take vpon him to teach the Diuine hovv to speake in the pulpit? And if our seruants must not do our busines by the direction of other men, if the stevva••d must not dispose of his masters goods, either sparingly or li∣berally at another mans appointment, if the Captaine must not fight vvhen the meane souldier vvil, and if the souldier must not fight vvith such a vveapon as his enemie vvil appoint him: vvhy then should Gods mini••ter, which is to plead Gods matters, vvhich is Gods seruant, Gods steward, and to fight the Lordes battailes, become a seruant and a slaue to mens affections? if he should (which God forbid) hurt he may doe much, but good he shall doe none▪ And yet I deny not but that the minister may receiue good counsell of any man:* 1.92 And the Co∣loss••ans may say to Arist••ppus,* 1.93 looke to thy ministerie. And so much for the au∣thoritie,

dignitie, and duety of Gods mi∣nisters, and thus much both for the per∣sons exhorting, and exhorted.

In the second part we are to consider first of that vvhereunto they are exhor∣ted, secondly, of the reason vvhy. For the first, it is repentance, and here is cal∣led a turning againe: alluding to one that is in a wrong vvay, & cannot come into the right vvay except hee turne a∣gain: Or els to one in his right vvay, but had left something behind him, vvith∣out vvhich hee coulde not speede in his iorney, and therefore must needs return againe.* 1.94 But most likely to a vvife that was diuorced from her husband for ad∣ulterie, and her husband calling to mind the old and svveet loue that was vvont to be betvveen them, calleth her againe, and offereth stil to be her spouse, vpon this condition, that she vvill become a nevv vvoman. At these vnstayed staies vvere vve all by our selues, for by nature vve are all gone out of the vvay, vve are corrupt and become abhominable, the

vvaies of peace we haue not knovven, but then did the Lord call to vs & said, Adam,* 1.95 where art thou? turne againe into the right way, Christ Iesus the seede of the vvoman is the way, the trueth, & the life, vvalke in this vvay, and he shall not onely breake the serpents head, but also conduct thee right vnto Chanaan, the kingdome of heauen.

Againe, vvhen vvee had founde that vvay, vve made no more reckoning, but thought we had all vvhen vvee had the vvay: but vve vvere deceiued, for we left behind vs the vvorks of faith and repen∣tance. We vvere going to Christ, not as the vvise men,* 1.96 with our presents, but like the foolish virgins,* 1.97 vvithout oyle in our lamps, but behold, the Lord calleth to vs, and saith, Turne againe, take your prouision vvith you, and let euery one that vvill vvalke in this vvay, depart frō euill.* 1.98 Wee also in our depraued nature vvent a whoring after our own inuenti∣ons,* 1.99 vve vvere trudging to hel with bag andbaggage, we had plighted our troth to many husbands, as▪ to the vvorld, sin

and sathan, yet all naught, & neuer a one vvorth the taking. Yet lo, God of his in∣finite mercy and goodnes sendeth his ambassadors after vs, his prophets, apo∣stles, and ministers, to cal vs back again, & to offer vs conditions of peace. Nay, he sent his ovvn sonne to call vs back a∣gaine,* 1.100 and hee crieth, Come vnto mee, come vnto me. Nay, God himselfe cal∣leth vnto vs, and he crieth, Why wil you die, O house of Iacob? vvhy vvill you die?* 1.101 When this vvould not serue, he fal∣leth to ••ntreating of vs by his messen∣gers,* 1.102 that we would be reconciled ynto him, O loue without comparison! Thus hath our good God, and most gratious father forbidden the banes of matrimo∣nie betweene the deuill and vs, & hath offered vs a better match then so, euen his owne sonne, the heire of all things, &* 1.103 king of heauen and earth, and all vpon* 1.104 this condition, that vve wil turne again, and forsake the deuil and al his vvorkes, and embrace Christ Iesus with all his merites,* 1.105 and serue him in righteousnesse and true holines before him al the daies

of our life, blessed be his name for it. Wel, by this time we see what true re∣pētance is, namely,* 1.106 a continual turning vno God, by forsaking our old ways of iniquitie and transgression, and walking in the nevv vvaies of a holy life, by ca∣sting of the vvorks of darknes,* 1.107 and put∣ting on the armor of light. This turning againe is a hatred of all sinne past, with a sorrow for the same, vvith a preuenting of sinne to come,* 1.108 and that vvith a reso∣lution not to embrace it when it is offe∣red againe.* 1.109 This turning againe is the death of sinne, and the life of righteous∣nes, a mortifying of the olde Adam, and a quickning of the new. It is a conquest of our owne vvilles and affections,* 1.110 and a subiecting of them to the onely vvill: of God. The time of this turning againe must be continuall, euen vvhile it is said to day.* 1.111 This turning againe must be by one certaine vvay,* 1.112 & that is Iesus Christ. And for the better finding of our way, and keeping of it being found,* 1.113 we must needes haue a lantho••e to our feete, and a light to our pathes, and that must be

the vvord of God, read, preached, heard,* 1.114 beleeued and meditated vpon. And be∣cause the pathes of our life be slipperie, and vve but feeble and faint, vvee must haue a staffe to walk by, & that is, a liue∣ly* 1.115 faith. Our guide must be the spirit of God, vvhich is a spirite of vvisdome,* 1.116 knowledge, vnderstanding, courage & trueth. And because the vvay vvherein vve must vvalke is holy ground (for it is Iesus Christ the righteous) vvee must therfore put off our olde shooes of our beastly affections, which carried vs eue∣ry way before,* 1.117 and put vpon our feete the shooes of preparation to the gospel. In this our turning again vve shal meet vvith many discouragements, vve must therefore couer our heads vvith a hel∣met of hope:* 1.118 and least we should meete vvith our olde enemies, the deuill, the vvorld, and our own flesh, to make vs retire back againe,* 1.119 vve must put vpō vs the whole armour of God, be valiant, & quite our selues like men, and so march on forward towards our heauenly Cha∣naan,* 1.120 And if at any time vve chaunce to

lose our way, being either benighted, or vveatherbeaten, or otherwise beguyled, vvee must goe about the citie, by the streetes and open places, and enquire of the vvatchmen,* 1.121 the ministers that go a∣bout the citie, if they did not see him whom our soul loueth: and if they shall shevv vs vvhere he is,* 1.122 we must not say, I haue put of my coate, how shal I put it on? but leauing al such dilatory pleaes, turne againe, and meet him with speede and great ioy.

If these be the qualities and proper∣ties of true repentance, then are many in the world farre from true repentance. The papists* 1.123 dispense with murther and treason, as, the killing of king Iohn, the prince of Orange, the king of France, and others can testifie. The price of vvhore∣dome, incest, sodometrie, partricide, ma∣tricide, fratricide, and of all sinne, is set dovvne in the market of Rome, vvhere Omnia sunt venalia, all is for money, and the deuil is clarke of the market: Farre enough therefore are they from true re∣pentance, neither can they be saued ex∣cept

they turne againe. Their foolish pe∣nance vvhich consisteth of vvhipping. creeping to the crosse, going barefoote, and such like, God neuer required, and therfore no true repentance, except they leaue those and turne againe. The Turke* 1.124 is ruled by his alcoran, euen darkenes it selfe, and not by the word of God; euen light it selfe, and therefore (so long) hee cannot turne againe. The Iewes* 1.125 denie Iesus Christ the right vvay, and therfore are far from this turning againe. The A∣nabaptist* 1.126 relinquisheth the written word of God, & relieth vpon his drow∣sie dreames, and night reuelations, and therfore shall hardly, or neuer finde the right vvaye, excepte hee turne againe. The Neuter* 1.127 is for any way, and there∣fore shall hardlie or neuer finde the right way, except he turne again. The Atheist saith in his heart, there is no God. The Machiuel with the Atheist* 1.128 vvil not know that there is either God or deuil, hel or heauen, and in all their actions they quench the spirit of God, & that one day shal they know to their

cost, except they turne againe. The pro∣fane worldling* 1.129 with Esau weepeth, not for his sinnes, but for the losse of some vvorldly commodity, but this is no true turning againe. The presumptuous* 1.130 per∣son driueth of all to the last houre, and therefore is like to be preuented, if in time he doe not turn againe. The despe∣rate* 1.131 person hateth himself for his sinne, and because he vvāteth Christ the way, and faith his staf••e, he layeth hands vio∣lently vpon his own body, & destroyeth the good creature of God, & so turneth further from God then euer before. The turning turner that turneth vvith the wethercocke in the winde,* 1.132 crieth, this is the true religion: beleeue me now good brethren, but he also must turne once a∣gaine by true repentance, before he can be saued. The church papist* 1.133 turneth in shewe but not in trueth, and therefore shal haue his portion vvith hypocrites, except he turne againe. The Libertine saith he turneth in hart,* 1.134 but not in act, in words but not in workes, but because he bringeth not foorth the fruites of repen∣tance,

he shal be cut downe if in time he turneth not againe. The Barbarians* 1.135 tur∣ned from Scylla to Charabdis, from one extremity to another,* 1.136 for one while they called Paul a murtherer, another while a God▪ Our Brownists* 1.137 also, once accoū∣ted highly of Gods ministers, now they call them murtherers, & false prophets, once they thought our church to be the onely church, but novv no church, but I hope tha•• some of them wil turn again, and all that belong vnto God shall one day turne againe, and my harty desire is that all might turne againe. Some turne from poperie to atheisme, from one sin to another, but to God they cannot turn except by true repentance they turne a∣gaine. Some turne as dogs doe▪ that is, eitheir to their vomit againe, or els to snatch at them which bring them meat. I would to God I could deuise a vvay to make vsurers* 1.138 turn againe, but I feare me I shall not, for they vvhich cā cousin al lavves, vvil be (no doubt) too cunning for me. Vsurie is a deuil that all the dis∣ciples of Christ in England cannot cast

out, for it is a kinde that wil not be cast out but by fasting and prayer.* 1.139 We read that there was a man possessed with a deuill called legion he kept amōgst the graues, and no man could passe quietlie by him. I thinke vsurers also are posses∣sed with the same deuil, for no man can passe without his markes. The father crieth, Oh my sonne is vndone by the ••∣surer: the sōne crieth, oh, the vsurer hath eaten vp my father: and euery one that cōmeth that vvay vvher this same deuil keepeth, cryeth, God keep me from the vsurers hands. No statutes, nor lavves, can tame vsury, for he hath so many tur∣nings, & turnagaines, that a man cannot tel vvher to finde him. He is in money, in vvares, in buying and selling▪ for rea∣die money, for time, in borowing & len∣ding, by himselfe and by his brokers, the deuils hun••smen. And this is certain, v∣surie is growen so strong, that it hath si∣newes and bones like a man, & walketh vp and dovvn the streetes like a seruing∣man, like a gentleman, like a marchant∣man, I hope no man may iustly say like

an Alderman, god forbid. But this I am sure of, it walketh so stoutly, that it ta∣keth the vva•• of all honestic & religiō. These turners are like the deuill, that vvhen he vvas out of the man,* 1.140 vvoulde needes be in the svvine: but vvhersoeuer they be, they wil be doing of smal good. But these turners vvil neuer turne into heauen except they turn again. My bre∣thren,* 1.141 in many things vve sinne all, and therfore let vs at all times turne againe vvith mourning and vveeping,* 1.142 and ren∣ting our hearts,* 1.143 and let vs take heed that vve condēne not al that are not yet tur∣ned againe, no•• turne so fast as others doe, for if they belong vnto God, they shall be at the last turned againe, and far goeth he that neuer turneth againe.

In euery turning againe there is ter∣•••••••• a 〈◊〉〈◊〉, & terminus ad quem, that is, the thing from vvhich, & the thing vnto vvhich vve must turne.* 1.144 Paul shevveth vs that vve must turne from idols to the liuing God. And Ieremie in the first words of the text sheweth that we must turne from disobedience to true obedi∣ence,

for the reprouing of the one is the approuing of the other, and the forbid∣ding of the one is the commaunding of the other. And no maruel, for disobedi∣ence is as the sinne of vvitchcraft,* 1.145 but o∣bedience is better then sacrifice. And to say the trueth, they are truly turned vn∣to God, that are truely obedient to the vvord of God: and they are indeed diso∣bedient persons, vvhich disobey the word of God. And therfore let vs make what shew of holines we can, if we obey not the word in all that concerne vs, we are vnholy. Let vs pretend what lets we list, if we obey not the worde we are no true cōuerts. The word of God forbids vs to follow the fashions of the world, it forbids men to weare long haire,* 1.146 and wo men to lay out their haire,* 1.147 and both men and womē to disguise themselues with strange attire,* 1.148 now if wee shall practise the contrarie,* 1.149 we turne from God & not vnto God. The Lorde in his worde for∣biddeth all lying,* 1.150 and false dealing, to deceiue, and all deceit to liue, if any mā in his shop, or elswhere shall vse both,

they may wel heare the word, but God wil know them from obedient children. And so we are to examine our selues for euerything, for the wickedest man that liueth may heare the word gladly, reue∣rence the preacher, and in many things obey the word. So did Herod,* 1.151 but hee would still haue his brothers wife: & so, many wil loue one sin or other as their darling. And truely, the deuil wil draw a man to hel with one bayt, as well as with a thousand. Gods children therfore must striue against all sinne, and in euery thing obey the vvord of God both vvil∣lingly and gladly, or els as God allowed the good things, & euer had somewhat to say for the euil he found in the seuen churches of Asia,* 1.152 so vvil God reckō with vs for all our sinnes, both of omission & commission, although he find some, yea many good things amongst vs. Many vnder pretence of obedience to princes,* 1.153 would geue entertainment to any re∣ligion, forgetting that God must be o∣beyed before man, but these men are disobedient to all, especially to the king

of al kings, but truely obedient to none▪ Many againe at this day amongst vs cry nothing but obedience, obedience, as though they vvere compounded of obe∣dience: but soft, all is not golde that shi∣neth, & flattering Iudas is not the faith∣fullest disciple. But how shall vve know them? Ex vnguibus leonem: ex fructibus ar borem. The lion by his clawes,* 1.154 and the tree by his fruite. The Lord saith, Come often to my table: the lavv saith, thrise a yeare at the least. We allow both, vve o∣bey both: some wil obey neither of both yet they crie obedience, and cal vs diso∣bedient, but vvhen wil these disobediēt persons turne againe? The Lorde saith, Let prayers and supplications be made for kings,* 1.155 and princes, and for al men: we haue a morning exercise, vvhere vve are faithfully taught our duetie, both to God and her Maiestie, vvhere prayers be made for the Queene, realme, and all other christian princes, for magistrates and ministers, and the commonaltie, for our souldiers abroad, for our neighbors at home, for the prosperous succes of her

Maiesties affaires, and for the good 〈◊〉〈◊〉 cesse of the gospel, for the distressed, for the released, for the sick, for the vvhole, and for all men. And though this exe••∣cise be commaunded by the vvord, con∣firmed by the law, countenanced by the vvise & godly magistrates, vpholden by learned and godly preachers, 〈◊〉〈◊〉 of loyall and duetiful subiects, ••eutified vvith a godly consent, and svveete har∣monie of them all, and approoued by a dayly blessing vpon their laboures by God himselfe: yet as soone shall vve get a hare vvith a taber, as perswade some of them to come to this heauenly and reli∣gious exercise. And why so? It is in the morning by c••ndlelight, and that is not conuenient, say some of them, and those vvise men too. As vvise as they are, they can be at playes by candlelight, & heare them vntil midnight, and that vvithout any inconuenience too, and sweare by their trothe they finde more edefying in one play, then in tvventy sermons, & yet neuer come at fermō: and as wise as they be, I could neuer heare thē yet say that

it was inconuenient any manner of way to goe in Queene Maries daies at one of the clocke in the morning to heare a masse, but if the prince should commād it again, by their trothe they see no rea∣son vvhy it should not be done againe, but as for this christian exercise, it is in∣conuenient in the morning: & if I could heare that they went to any other exer∣cises on the day time, I vvould thinke they spake as they meant: but as they vvil neuer come at it themselues, so they see no reason why they may not discou∣rage others, and vpbraide them by their going vnto it, after a most sco••nfull mā∣ner, calling them Saint Andrewes birds, holy men, & men that are inspired with the holy Ghost. Nay, to be a frequenter of that exercise, is a note of a Brovvnist, a Puritane and a disobedient person. And yet I denie not but that there may goe thether as great hypocrites as thē∣selues which so much disgrace the exer∣cise: yet these men will crie, obedience, and call vs disobedient, but vvhen will these disobedient persons turne againe?

The Lord saith Remember thou keep•• holy the Sabboth day,* 1.156 the lavv confirmeth the same, vve say Amen to both: some of these mē can dice, carde, bowl, shoot, tipple, svveare, riot, and more, then this on the sabboth day, yet they crie, obedi∣ence, and call vs disobedient: but vvhen wil these disobedient perso••s turne a∣gaine? The Lord saith,* 1.157 pray in all 〈◊〉〈◊〉 of prayers, that is, in set prayers, in cōcei∣ued prayers, in long, in short, as occasion serueth: the law of the land alloweth the same, vvee allow both, vvee obey both some will allovv only read and set prai∣ers, but vvill seldome come at any, yet they cr••e obedience, and call vs disobe∣dient, but vvhen will these disobedient persons turne againe? The lavv saith, if time permitte not, sometimes omit rea∣ding for preaching, some say alvvays o∣mitte preaching for reading, vvee craue the benefit of the lavv, they deny it, and yet crie obedience, and call vs disobedi∣ent, but vvhen wil these disobediēt per∣sons turne againe? The Lord saith,* 1.158 root out all remnants of idolatrie, the lavve

of the land commaundeth the same, yet vvhen we speake against idolatrous and blasphemous pictures in churchvvin∣dovves and elsvvhere, and other super∣stitious reliques of poperie, these men vvhich haue their mouthes ful of obedi∣ence, call vs disobedient: but vvhen will these disobedient persons turne againe? The lavve saith, if any offend the lavve, complaine to the rulers, & let them re∣dresse faults: this vvee craue, they vvill none of this, for almost euery priuat mā vpon euery priuate quarrel wil accuse vs, iudge vs, and punish vs, yet they crie obedience, and call vs disobedient, Oh, vvhen wil these rebellious & obstinate disobeyers both of God and man, be a∣shamed, and tu••ne again by true repen∣tance? These mē are like Carus Gracchus that tooke vpon him the defence of the treasurie, vvhereof he vvas the spoyler: so they crie obedience to the law, vvhē no man doe more disobey it then they doe. Or they are like theeues, vvho ha∣uing done a robberie, can makehue and crie after the true man. Some can holde

one vvith a tale while they picke his purse, but these are cunning theeues. vvhich can holde all the vvorlde with a ••ale of obedience and conformity while they in the meane time deceiue both prince, church, and commonvvealth of their dueties, and themselues of Gods kingdome, if in time they take not a nevv course. These holowharted Ambo∣dexters haue learned to serue the time, but to serue their owne turne, looking vvhen time wil turne, that they might turne vvith time: but if carefull circum∣spection be had, vvhich the necessitie of these times requireth, and the sub••ilties of these enemies doe craue, it vvil be no hard matter to discerne the vvoodues, though they vvander in sheepes cloa∣thing, by the noyse of their howling, and o descrie the asse (though hee ••et in the ions skinne) by the length of his eares, ••xcept they become truely obedient to God and man and so by true & timelie epentance they turne again▪ which God graunt.

But here ariseth a questiō, that is this,

Whether a man in turning to God, must forsake the companie of the vvicked, or no. If yea (as they must indeede) vvhy did the Iewes cōtinue stil•• amongst the As∣syrians, which were idolaters? & vvhy wēttey not to Sion, the place for Gods vvorship? Or if they coulde not because they vvere in captiuitie, to vvhat pur∣pose serued this exhortation? The aun∣swere is not hard. There is a turning in outvvarde action, and affection. In out∣vvard action, when a man doeth that vvhich he ought to doe, and may lavv∣fully and conuementlie doe 〈◊〉〈◊〉. In affecti∣on, vvhen a man would doe that which he ought to doe, but cannot, being let∣ted outwardly by imprisonment, sick∣nes, banishment, law, or such like: or in∣wardly by some natural infirmitie. Ex∣••ples wee haue of both in the scripture They turnd in outward actiō who with Dauid fetched home the a••ke:* 1.159 so did the Niniuite which sasted & prayed at the Kings cōmandement:* 1.160 so did also the Iewes and Grecians which burned their bookes.* 1.161 In affectiō turned the Iewes in

Babylon,* 1.162 vvhich mourned and vve Pt at the remembrance of Sion.* 1.163 In affection turned Dauid in banishment, vvhen hee desired to goe to Gods house vvith the people but could not. In affection also turned those men which mou••ned for al the abhominations that vvere done in the midst of Ierusalem:* 1.164 and in affection also the Apostle turned when he desired to doe all that hee ought to doe, but could not being led captiue into the law of sinne.* 1.165 So we in many things may turn both in outward action and affection, as from idolatrie to the gospel, from igno∣rance to knowledge, & in many thinges moe. Some thinges are yet vvanting which the church should haue (if shee had her right) as namely a learned mini∣sterie throughout the land, and that ho∣ly and auncient discipline vvhich was in the primitiue church: but as yet we can∣not haue them, and therefore seeing in outward action wee cannot haue them, we haue them in affection: that is, wee pray for them, wee would gladly haue them if we might lawfully come by thē,

and this vvee may doe by the lawe: for the booke of common prayer saith so in plain words,* 1.166 There was a godly discipl••ne in the primitiue church, which is to be wi∣shed, and much to be wished that it might be restored again. And here witnes with me I pray you that I speake not against the state, because I speake according to the Queenes booke, which is establi∣shed by the vvhole state, and therefore also vvhen occasion serueth it must bee taught, and yet vvith great wisdome & discretion: for shall it be prayed for, and shal vvee not preach for it also that it may be much vvished for? Yes beloued, for Ignotinulla cupi••c. There is no desire of that vvhich is not knovven. And in affecting that vvhich is vvanting, vvee must bevvare that impatient rashnesse dravve not our affections beyonde the ••onds of char••tie and modestie, least we forget to be thankful for that vvee haue alreadie: and so for our impatiencie on the one side, and our ingratitude on the other side, vve be revvarded in the ende vvith the losse of all. If thus innocently,

yet vvisely we hold a golden mean, vve shal geue no occasion iustly to feare the sheading of bloud, except by some but∣cherly Machiuel, vvho belike hauing lost his penknife, knew not how to make his pen but vvith a hatchet. You knowe my meaning, and so much for turning a gaine.

Novv followeth the reason of the exhortatiō, in these vvords: for I am your Lord. The word Lord in the original sig nifieth to commaunde as a Lord, or to rule as a husbande: either is sufficient, so the sense be taken: as if he should say, it is good reason thou shouldest turn again for thou hast entered a couenant vvith me, and married thy selfe vnto me, and therfore I haue power ouer you, and in∣terest in you. This being the sense, the doctrine shalbee this. First, that it is ne∣uer in vaine to turne to the Lord, for such is his loue to those whose names are once written in his book of electiō, that finally he vvil not forsake thē, but most mercifully embrace them vvhensoeuer they shal faithfully turn vnto him. Nei∣ther

doeth he snew vsfauour in this sort, or in any sort because we by our turning againe haue deserued it, as the papistes say, but because of his free and vndeser∣used loue he hath made vs this promise. And if any shal thinke that of himself h•• hath wil and power to turne to God by true repentance, hee is deceiued, for by nature vve run from him vvith Adam.* 1.167 but God sought vs vp. By nature our thoughts are euil continually,* 1.168 our words are vaine, our workes filthy,* 1.169 but God must create in vs nevv heartes, & make our words gracious & our works accep∣table, and that by Iesus Christ, for of our selues we cānot so much as think a good thought,* 1.170 And as God ••nely by his good spirit preuenteth vs,* 1.171 and vvorketh in vs both the vvil & the deed,* 1.172 so by the same spirite hee dravveth vs to himselfe, or els vvee neuer come vnto him: and by no other spirite, but by the same also he finisheth & perfecteth that good vvorke which he hath begun in vs, and that in Iesus Christ. And as our repen∣tance is of God only, so is our ••aith also••

for S. Paul saith, To you it is geuen both to beleeue and••••ffer.* 1.173 And S. Iohn saith, It is the worke of God to beleue in Iesus Christ.* 1.174 And vvhat haue vve that vve that we haue not receiued? And if we haue receiued all the good we haue from God onely, and not of our selues, and that of his free grace and mercie, vvithout any conside∣ration of our parts, vvhy should we not attribute al vnto him againe? and vvhy should any part of our conuersion or sal∣••ation be ascribed to our owne works, or the vvorks of any saint, or creature, in heauen or earth, and not vvholy to the merites of Christ Iesus in his death and passion? I see no reason at a••••for shal the disobedience of one mā, Adam,* 1.175 destroy all the world, and shall not the obedi∣ence of one mā, Christ Iesus, saue al that doe beleeue? shal the works of men, of saints, of martyrs, of Marie, (all sinfull) be sufficient, vvhich were imperfect, & not the vvorkes of Christ Iesus, vvhich are most perfect, and perfection it selfe? Is he the seed of the vvoman that brake the serpents head,* 1.176 and could he not doe

it vvithout vs? Is he the brasen serpent that healeth all that looke vpon him with the eye of a liuely faith, and must vve now licke our selues vvhole? But (say they) there is righteousnes inherent in vs, as the accident in the subiect. To vvhich wee ansvvere, first, though this be true in philophie, yet is it false in di∣uinitie, and therefore Paul saith, Take heede that no man spoyle you through ph••∣losophie.* 1.177 Secondly, there is righteousnes in vs, as sinne vvas in Christ, but Christ had no sinne really of his ovvne, but of ours by imputation, neither haue vve a∣ny righteousnes of our ovvn really, but of Christes by imputatiō. Thirdly, God by his good spirit beginneth tighteous∣nes in vs euen in this life, but it is imper∣fect, and polluted so soon as it commeth into the stinking vessels of our corrup∣ted nature,* 1.178 but it shal bee perfect in the vvorld to come, by Iesus Christ onely. But yet say the Papists, as our euil works are auailable to condemnation, so our good workes are to saluation: for (say they) Contrariorum contraria est ratio.

The comparison is vnlike, and holdeth not: for first, our sinnes are of our selues, our righteousnes is of God: secondly, our sinnes are perfectly euil, our good is im∣perfect: thirdly, he that is guiltie of one commaundement is guiltie of all, and deserueth damnation: shal vve therefore conclude,* 1.179 that hee vvhich keepeth one, deserueth saluation? most absurde to graunt. No, no beloued, both our con∣uersion and saluation be the free worke and gift of God. Heauen is our inheri∣tance,* 1.180 ergo no purchase by vs.* 1.181 It hath pleased our father to geue vs the king∣dome, ergo vve get it not by our selues. Saint Iohn saith,* 1.182 Christ is the dore by vvhich wee must enter.* 1.183 S. Peter saith, There is no other name vnder heauen whereby we can be saued, but onely the name of Iesus Christ. And therefore to ioyne Christ with vs, and his perfecte righteousnes with our broken workes, euen vnholines it selfe, were but to put new cloth into an old garment,* 1.184 and so to make the rent worse, to put nevve wine into old bottels, and to lose all, to

build halfe vpon Christ, and part vpon our selues,* 1.185 were to set part of our house vpon the foundation, & part beside the foundatiō, and so to bring al vnder foot. And therefore if we wil be wise builders, let vs not doe so vnwisely, but let vs as∣cribe all wholly and onely to our good God, who hath so loued vs in Christ Ie∣sus, that albeit we haue bene disobediēt•• vnto his maiestie, yet if wee will come when he calleth, and vse the ordinarie meanes when he oftereth them, & turne againe, he wil be stil our Lord, and that for his promise ••ake in Christ Iesus our•• Lord, and yet al of his fauour vndeser∣••ed, and loue vnspeakable, wherewith∣all he loued vs before the foundation of the world was layd.

This doctrine is necessary for 2. sorts of mē. First, for those that are too much oppressed with the burthen of their sin, euen to despaire: these men are to know that Christ spake to them, when he said, Come vnto me all you that are heauie lo•• den, and I will ease you.* 1.186 And the prophet here speaketh vnto them whē he saith,

O'ye disobedient children turne again, for I am your Lord Let them onely beleue, and pray Lord help my vnbeliefe. And let not this be the questiō,* 1.187 whether God wil be their good Lorde or no, or whe∣ther they shalbe saued or no, but whe∣ther they be surely perswaded of Gods loue toward thē in Christ, or no,* 1.188 which if they haue, then if they turne againe God wil stil be their Lord. The seconde sorte are such as are not at all touched with their sinnes, but drenched in the sea of ••innes, and feele not the waues: in the midst of the fire, yet feele not the flame▪ Gods iudgementes are present, hel gates are gaping, death redy to strike them, yet they not abashed. No threat∣ning, no promise, no example, nothing wil make them forgoe their sinnes, that God may forgeue them: God make vs feele our sinnes, that wee may turne a∣gaine, for this cōfort belongeth to none but to those that in obedience turne to God by Iesus Christ our Lorde.* 1.189 The se∣cond thing that from hence we learne is this, that the cōsideration of Gods loue

towards vs should moue vs to serue him in true obedience. This argument did Moses vse to the Israelites. The Lord (saith he) vvill curse thy enemyes,* 1.190 and them that hate the and persecute thee: returne therfore, and obey the voice of the Lorde, and doe all his commande∣mentes. The same argument did Ioshua vse. The Lorde (saith he) hath giuen you a land wherin you did not labor,* 1.191 cities vvhich yee builded not, and vineyardes vvhich you planted not. Novv therfore feare the Lorde your God, & serue him in vprightnes and truth. The same ar∣gument doeth Dauid vse, My soul (saith he) the Lord hath forgeuen thy sinnes,* 1.192 healed thy infirmitie, and satisfied thy mouth vvith good things, therefore my soule praise thou the Lord, and all that is vvithin me praise his holy name. The same reason doeth Ieremie vse here, (or rather the Lord) Turne again & be obe∣dient, & vvhy? for I am your Lorde. The same reason ought also to moue euerie one of vs to feare the Lord, for with him is mercie that he may be feared.* 1.193 Applie

vve this to our selues. No nation hath been longer vrged with this argument then this our English nation: but hath it perswaded Englande to obey God? God indeed hath made vs his vineyard, and done for vs vvhat he possibly could deuise, by planting,* 1.194 dressing, hedging▪ vvatering, and defending vs: Yet lo, no∣thing but sower grapes. Nay my belo∣ued, haue vve not degenerated from our duety more then any nation? I would to God vve had not. For thus standes the case vvith vs, the more loue, the les due∣tie: the more mercie, the lesse pittie: the more peace, the lesse quiet: the more knowledge, the les practise: come Spa∣niards, and vve hold together: goe Spa∣niards, vve fall asunder: come sicknes, & vve send for the minister: come health, vve hate the preacher: come death, vvee geue a litle to the poore: come life, some take all from the poore. When Dauid of loue sent ambassadours to visite the king of Ammō,* 1.195 they cut away half their beards, and curtold their garmēts by the buttocks: but some seeke to cutte their

throates which doe them most good, & that euē now. Ionathan vsed his fathers loue to Dauids benefit, & by 3. arrowes gaue him vvarning of his fathers displea∣sure.* 1.196 But vve, euen many of vs, doe abuse our fathers loue, shooting poysoned ar∣rowes at those that are true of hart, cau∣sing displeasure vvhere none vvas, and that euen novv: vvhen God maketh mē most able to doe good, they are least vvilling, and that is euen novv. In time of dearth the richest men hoard vp their corne, hoping stil for a greater price. In time of vvarre and common calamitie, vvhen men are infinitely charged, thē is euery man for himselfe, setting the dice vpon men, taking 5. shillings for one, & 20. for ••iue. But by the vvay, these be no vsurers, but deuils incarnate. One poore man beggeth of another. Elias goeth to Sarepta, and from thence to the Rauens for comfort. Lazarus goeth to the rich mans gate,* 1.197 the dogs geue him his almes. Nabals song is, I haue not for Dauid, & that euen now vvhen Naball hath the deuil and al▪* 1.198 Now do men eat the calues

of the stall, and the lambes of the flock,* 1.199 drinke vvine out of goldē cups, annoint themselues with costly ointment, vval∣low vpon beds of iuory, and sing to the violl & musical instrument: & euen now is Iosephs afflict••ō quite forgotten. Whē the Lord spareth vs, we smite our fellow seruants, vvhen the Lorde forgeueth vs 1000. talents, vve take our b••ethren by the throat for euery farthing, crying not ōnly pay that thou owest, but thy ••oifer also, When God geueth Achab a king∣dome let Naboth look to his vineyard, & when Achab is sick for Naboths vine∣yard, and Iezabel religious in proclay∣ming a fast for Achabs sicknes, then let Naboth look to his life. There is nothing but ioyning house to house, & lande to land, til there be no more room except it, befor a plague. The Israelites took their earings,* 1.200 & their iewels, & bestowed the vpon a calfe, the papistes (like calues) would bestow al vpon the popes bul, & vve (like profane Esau) are content to g••ue our patrimonie for a messe of belly sorrow, as though God did spare vs that

vve might spare none, as though he did geue vs our portions to vvast prodigal∣ly, as though he gaue vs our meat to play vvithal, & to throw to the dogs, nay, as though his mercy and loue shoulde not make vs merciful & louing, & as thogh his long suffering & patience were not to dravv vs to repentance.* 1.201

The last thing that from this reason I obserue, is this: that seeing as the loue of God is so free, so continuall, so vndeser∣ued, and so vnspeakeable, that therefore vvee set more by it then by any loue in the vvorld. Great vvas the loue of Da∣mon & Pithias, when one offered to die for another, but it vvas neither free, per∣petuall, nor vndeserued, for Damon lo∣••ed Pithias, because Pithias loued Da∣mon, & so one friend loued another: but God loued vs vvhen we vvere his ene∣mies & hated him:* 1.202 their loue ended with their liues, Gods loue is eternall, as him∣selfe: the loue of princes is great,* 1.203 but princes may be vnconstant, as was Saul, to Dauid.* 1.204 The loue of fathers is great, but they may be vnkinde, as they which

offered their children in the fire to th•• deuil. Wiues be vnfaithfull, as Dalila: scoffers, as Michol. Children may proue vnnatural,* 1.205 as Absolom vvas. Seruants are vntrustie,* 1.206 as Gehez••e. Friends are famed, & fickle, as Ioab and Iudas. But the lo∣uing kindnes of the Lord endureth for e∣uer & euer vpon such as think vpon his commaundements to doe them.* 1.207 There are many things vvanting in the vvorld which should bring vs out of loue with the loue of the world.* 1.208 There vvanteth abilitie in the king of Samaria:* 1.209 vvilling∣nes in the vvicked iudge: there vvanteth knowledge in Isaac, so as Iacob may de∣ceiue him: fid elitie in Laba••, so that Ia∣cob is deceiued: constancie in the Ievves,* 1.210 vvhich vvil cry Hosanna, & Crucifige, & almost all vvith a vvinde, so that Christ is executed:* 1.211 there vvanteth in Pharaohs butler thankful remembrāce, so that Io∣seph is forgottē:* 1.212 mercy in Rehoboam, wis∣dome and discretion in his young coun∣sellers,* 1.213 and a good nature in both is vvā∣ting, so that Quicquid delirant reges, ple••ctuntur achiu••. The whole land smarted

for their follie▪ In al men vvanteth som∣vvhat, the vvhole vvorlde hath not all, things, no the world hath no interest in vs, for vvee are chosen out of it by that God vvhich saith here, I am your Lorde. There are not vvanting the contrarie, vvhich should be scorpion vvhippes to driue vs frō the world to the lord: as, the malice of Cain, the hatred of Esa••, the villany of Ioab, the vnkindnes of Hanun the trechery of Iudas, the cruelty of Ie∣zabel, the sicknes of Achab, the churlish nes of Nabal, the dissebling of Ananias: the beasts of the vvorld are not benoin∣ted onely vvith sower thinges, but the very milke that they yeald is bittemes it selfe: for all is but vanitie & vexation of spirite. There is not wanting ignorance, vveakenes, vnvvillingnes, vnfaithfulnes, forgetfulnes in all, imperfections in the best, nothing certaine, but all changeable as the moon, fading as the flower of the field, and vanishing as the smoke in the ayre,* 1.214 al vvax old as a garment, & as a ve∣sture shal vvee al bee changed. What should I say? Totus mundus in maligno

positus est. The vvhole vvorld is set on a mischiefe. But vvith the Lord our God the case is othervvise, for he is almightie and the Lord of hostes, & therefore is of abilitie to revvard the godly vvhē they turne vnto him, & to punish the wicked that vvil not obey him. Hee is our father by Iesus Christ, and therefore willing to receiue vs vvhen vve turne vnto him: he is also a iust God, & therefore wil plague those vvhich vvil not turne vnto him ••he hath all knovvledge, and knovveth all things, & therfore he wil knovv Barra∣bas from Barnabas, Esau from Iacob, Be∣thauen from Bethel, Simon Magus frō Simon Peter, Iudas Iscariot from Iudas the brother of Iames, Shiboleth from Si∣boleth, * 1.215 and vvho shal deceiue the Lorde? He is not as the sonne of man,* 1.216 that hee should change his mind, & therefore he must needes be constant,* 1.217 and his coūsell shal stand. He is not, he cannot be letted of his purpose, for he is in heauē,* 1.218 & doth vvhatsoeuer he vvil: hee cannot forget his children,* 1.219 for he hath vvritten them in the palmes of his hands, Hee is alvvayes

vvatchfull ouer his children, for he that keepeth Israel,* 1.220 neither slumbereth nor sleepeth. A second information shal not miscarie him: for he that knoweth all at once, nedeth no information. No orator no, not Tully nor Tertullus himselfe shal turne his minde, for he will neuer alter the decree that is gon out of his mouth•••• yea,* 1.221 his coūsel must needs stand, against vvhom no vvisdome, no counsel, no strength can preuaile. If he hath concei∣ued any displeasure against his childrē, * 1.222 he vvil soon be intreated. He calleth vs, he persvvadeth vs, hee intreateth vs to turne, and therfore let vs turn vnto him & obey him:* 1.223 he claymeth it as his right, it is for our benefit, he shal get nothing by our seruice, if we neuer serue him, he vvil lose nothing by vs: if vvee obey him and be saued,* 1.224 he shalbe glorified: if vve doe disobey him and damned, he wil be glorified also: for no vvay vvill hee lose an inch of his glorie, & therefore let vs turne againe and obey him. He com∣mandeth it in his lavve, vvhen hee saith, Thou shalt haue no other gods but me.

We confesse it in our beliefe, vvhen vve say, I beleue in God the father almighty, And in Iesus Christ, And in the holie Ghost, We pray for it in our Lords prai∣er, vvhen vve say, Our father, halovved be thy name, thy kingdom come, thy wil be done in earth as it is in he auē: & ther∣fore if we doe not turne againe, we break his lavv, vve deny our faith, & we mock God himselfe in our prayers, his mercies should moue vs to obedience, his pro∣mises should allure vs to turne again. If he correcteth vs, it is that vve might o∣bey him: if he plague vs, it is because vve disobey him: if he spare vs, it is that vve might turne againe vnto him: if hee de∣ferre his punishmēts, it is that we might not deferre the time of obedience: if he be a svvift iudge against vs, it is for that vve haue beene so svvift to disobey him. But if he doeth beare vvith vs, and for∣beare vs, it is to see vvhether his long suffering and patience vvil dravv vs to repentance. He is our Lord, and stil offe∣reth vs loue, vve are his seruants and al∣vvayes ovve him duetie: he is our Lord

in goodnes, povver, vvisdome, iustice, mercie, prouidēce, and in himself abo••e all, and therefore let vs turne vnto him before any. God for his mercies sake turne our heartes as the riuers in the South, that he may still be our God, and we may still be his people. What shal I say, vvhen I can say no more? Oye disobedient children, saith the Lord, turn againe, for I am your Lord. Now let vs pray.

FINIS.

Notes

• * 1.1

  Matt. 12. 20.
• * 1.2

  Psal. 2. 9.
• * 1.3

  Num. 12. 3.
• * 1.4

  Deur 32. 6.
• * 1.5

  Actes. 2. 6 28. 29.
• * 1.6

  Gal. 4. 19.
• * 1.7

  Gal. 2. 11. 14.
• * 1.8

  Actes 13. 10.
• * 1.9

  Mat. 3. ••
• * 1.10

  Iohn 8. 7.
• * 1.11

  Psal. 130. 3.
• * 1.12

  Psal. 143. 2.
• * 1.13

  Ex••ch. 9. 4.
• * 1.14

  1. Cor. 5. 4.
• * 1.15

  Mat. 7. 1.
• * 1.16

  Leuit. 19. 17.
• * 1.17

  Pro. 27. 6.
• * 1.18

  1. Sam. 16. 11. 12
• * 1.19

  Act. 12. 21. 22.
• * 1.20

  1. King. 22. 12. 28.
• * 1.21

  Of their ••A••∣thority
• * 1.22

  Ier. 11. 10
• * 1.23

  Ezec. 2.
• * 1.24

  2. Chro. 36. 15.
• * 1.25

  Ie••. 2••. 2.
• * 1.26

  Ioh. 20. 23.
• * 1.27

  1. Sam. 15. 28. & 24. 6. 7. 8. 13 Luk. 5. 20. 21.
• * 1.28

  Of their dig∣nitie.
• * 1.29

  Ap••c. 12. 1.
• * 1.30

  2. Kin. 2. 12.
• * 1.31

  1. S••m 4. 15. 18
• * 1.32

  1. Tim. 4. 12
• * 1.33

  Actes 22. 3
• * 1.34

  Acte•• 4. 13
• * 1.35

  Mat. 25. 15
• * 1.36

  Mat. 20. 2
• * 1.37

  Marke 3. 17
• * 1.38

  Actes 4. 36
• * 1.39

  Ephe. 4. 7
• * 1.40

  1. Cor. 4. 1
• * 1.41

  2. Cor. 5, 20
• * 1.42

  1. Kings 21. 4
• * 1.43

  Mat. 26. 15
• * 1.44

  48
• * 1.45

  1 Kings 22. 24
• * 1.46

  Acte 8 24. 4. 5
• * 1.47

  Actes 26. 24
• * 1.48

  3. Tim 4. 10 1.
• * 1.49

  Kin 17: 9: 15
• * 1.50

  Marke 6. 8
• * 1.51

  2. Cor: 4. 8
• * 1.52

  Pro: 30: 1••
• * 1.53

  Mark. 6.
• * 1.54

  Psal 89. 29.
• * 1.55

  Iohn 4. 6.
• * 1.56

  Actes 4. 35.
• * 1.57

  Actes 5. 2
• * 1.58

  Gen. 41. 20.
• * 1.59

  Marke 2. 24.
• * 1.60

  Mark•• 6.
• * 1.61

  1. Kin. 22. 8.
• * 1.62

  Exod. 5. 8.
• * 1.63

  1 Chro. 19. 〈◊〉〈◊〉▪
• * 1.64

  2. Chro. 36.
• * 1.65

  Ezec. 33. 31.
• * 1.66

  Cen. 25. 22.
• * 1.67

  2. Sam. 1. 19. 20
• * 1.68

  Iere. 20. 1. 3
• * 1.69

  Iames 2. 13
• * 1.70

  2. Cor: 12▪ 7
• * 1.71

  Rom. 7
• * 1.72

  25
• * 1.73

  Of their dutie.
• * 1.74

  Actes 20. 27.
• * 1.75

  1. Cor. 4. 15
• * 1.76

  1. Cor: 3: 10
• * 1.77

  1: Cor: 4: 2
• * 1.78

  Cant: 6
• * 1.79

  Mat. 5. 14. 5
• * 1.80

  Ephe. 6 12
• * 1.81

  2. Cor. 10, 5.
• * 1.82

  1. Tim. 6: 121.
• * 1.83

  Mat. 13. 5••
• * 1.84

  Mal: 2: 7
• * 1.85

  Phil: 1: 9
• * 1.86

  Exod: 17: 〈◊〉〈◊〉
• * 1.87

  •• eremy 9: 1
• * 1.88

  Ioh•• 1. 3.
• * 1.89

  Iohn 3: 2
• * 1.90

  1. Kings 22. 14
• * 1.91

  N••m: 23: 3
• * 1.92

  Ieremy ••3: 32
• * 1.93

  Coloff: 4: 17
• * 1.94

  Ieremy 3. 1: 8
• * 1.95

  C••ne••is 3: 9
• * 1.96

  Ma••. 2. 11
• * 1.97

  Matt. 25: 3
• * 1.98

  2. Tim: 2 19
• * 1.99

  Psalme. 1••6
• * 1.100

  Ma••: 〈◊〉〈◊〉: ••
• * 1.101

  Eze••. 18. 31
• * 1.102

  2: Cor: 5: 20
• * 1.103

  Rom: 8: 32
• * 1.104

  Heb: 1: 2
• * 1.105

  Luke 1: 74. 7••
• * 1.106

  Pro: 24: 16
• * 1.107

  Rom. 13: 12
• * 1.108

  Psal. ••19. 11
• * 1.109

  Rom: 6: 12
• * 1.110

  Actes 10 33
• * 1.111

  Psalme 95•• 7
• * 1.112

  Iohn 14 6
• * 1.113

  Psalme 1•• 9. 5
• * 1.114

  Ioshua 1 8
• * 1.115

  2 Cor 1 24
• * 1.116

  Esaiu 2
• * 1.117

  Ephe. 6. 15
• * 1.118

  Ephe. 6. 17
• * 1.119

  Ephe. 6. 13
• * 1.120

  1. Cor. 16. 〈◊〉〈◊〉
• * 1.121

  C••nt. 5. 7
• * 1.122

  Can. 5. 3
• * 1.123

  Papistes
• * 1.124

  Turkes
• * 1.125

  I••we••
• * 1.126

  Anabaptist••••
• * 1.127

  Neuters
• * 1.128

  Athiests
• * 1.129

  worldlinge
• * 1.130

  Presumptuous
• * 1.131

  Desperate
• * 1.132

  Turncoates
• * 1.133

  Churchpapist
• * 1.134

  Barbarians
• * 1.135

  Barbarians
• * 1.136

  Acte•• •• 28. 4. 6
• * 1.137

  Brownistes
• * 1.138

  Vsurers
• * 1.139

  Marke 5. 3. 4
• * 1.140

  Mat: 8:••••
• * 1.141

  Iames 3. ••
• * 1.142

  Ioel 2. 12. 13
• * 1.143

  Mat. 7. 1
• * 1.144

  ••. The••••. 1
• * 1.145

  ••. Sam. ••5. 22. 23
• * 1.146

  〈◊〉〈◊〉: 12: ••
• * 1.147

  1. Cor. 11. 14 1.
• * 1.148

  Peter 3. 3
• * 1.149

  Esai 3. 16. to ••he end
• * 1.150

  Colo••••: 3: 9
• * 1.151

  Marke 6
• * 1.152

  Ap•••• ••
• * 1.153

  Actes 5. 〈◊〉〈◊〉
• * 1.154

  1. Cor: 〈◊〉〈◊〉: 24. 25
• * 1.155

  1. Tim. 2: 1••••
• * 1.156

  Exod. 20
• * 1.157

  Ephe. 6. 18
• * 1.158

  Deut. 7. 25. 26
• * 1.159

  2, Sam, 6, 1
• * 1.160

  Ionas 3: 8
• * 1.161

  ••ctes 19 7
• * 1.162

  Psalme. 137
• * 1.163

  Psalme 42
• * 1.164

  Ezec. 9. 4
• * 1.165

  Rom. 7
• * 1.166

  eface befor omination •• Ashw ed∣••••day
• * 1.167

  Genesis 3: 8
• * 1.168

  Genesis 6: 5
• * 1.169

  Psalme 51 10
• * 1.170

  2. Cor. 3, 5
• * 1.171

  philip. 2 13
• * 1.172

  Iohn 6. 44
• * 1.173

  Philip: 1, 29
• * 1.174

  Iohn 6, 65
• * 1.175

  Rom: 5: 17, 18 19
• * 1.176

  Genesis 3
• * 1.177

  Colo•••• 2. 8
• * 1.178

  Es•••• 64, 6
• * 1.179

  Iames 2, 10
• * 1.180

  Ephe. 1.
• * 1.181

  Luke 12: 32
• * 1.182

  Iohn 10. 7
• * 1.183

  Actes 10. 12
• * 1.184

  Mat. 9. 16. 17
• * 1.185

  •• Cor. 3. 11. 12
• * 1.186

  Mat. 11. 28
• * 1.187

  Marke 9, 24
• * 1.188

  Rom. 8. 38
• * 1.189

  Eay 1, 16▪. 7, 18 19
• * 1.190

  D••ut: 30. 7. 8
• * 1.191

  Iosh. 23. 13. 14
• * 1.192

  Psal.••03. 1.
• * 1.193

  Psalme 130. 4
• * 1.194

  Esai 5. ••. ••
• * 1.195

  1. Ch••o. 19. ••
• * 1.196

  Sam. 20. ••6
• * 1.197

  Luke 1••
• * 1.198

  1. Sam. 25
• * 1.199

  Amos 6. 4. 5
• * 1.200

  Exod: 32: 3
• * 1.201

  Rom: 2: 4
• * 1.202

  Rom. 5, 10
• * 1.203

  1. Sam, 19, 〈◊〉〈◊〉
• * 1.204

  Psal: 103, 13
• * 1.205

  Iudges 16
• * 1.206

  ••. Kin: 5
• * 1.207

  Psalme 103: 17
• * 1.208

  ••2. Kings 6. 27
• * 1.209

  Luke 18. 2
• * 1.210

  Genesis 29
• * 1.211

  Luke 19
• * 1.212

  Genefis 40
• * 1.213

  2. Chro: 10
• * 1.214

  1: Iohn 5: 19
• * 1.215

  Iudges 12
• * 1.216

  Num: 23
• * 1.217

  Esay 46. 10
• * 1.218

  Psalme 135. 6
• * 1.219

  Esay 49. 1
• * 1.220

  Psal. 121: 4
• * 1.221

  Pro: 21: 30
• * 1.222

  Psal: 103
• * 1.223

  Deut: 5: 29
• * 1.224

  Exod: 14: 18