and onely to our good God who hath so loued vs in Christ Iesus that albeit we haue bene disobedieÌ„tâ— 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 â—ake in Christ Iesus ourâ— Lord and yet al of his fauour vndeserâ—ed and loue vnspeakable wherewithall he loued vs before the foundation of the world was layd This doctrine is necessary for 2. sorts of meÌ„ 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 loâ— den and I will ease you And the prophet here speaketh vnto them wheÌ„ 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 questioÌ„ whether God wil be their good Lorde or no or whether they shalbe saued or no but whether they be surely perswaded of Gods loue toward theÌ„ in Christ or no 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 â—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 threatning 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 againe for this coÌ„fort belongeth to none but to those that in obedience turne to God by Iesus Christ our Lorde The second thing that from hence we learne is this that the coÌ„sideration 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 and them that hate the and persecute thee returne therfore and obey the voice of the Lorde and doe all his commandementes The same argument did Ioshua vse The Lorde saith he hath giuen you a land wherin you did not labor 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 argument doeth Dauid vse My soul saith he the Lord hath forgeuen thy sinnes 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 obedient 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 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 dressing hedging vvatering and defending vs Yet lo nothing but sower grapes Nay my beloued 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 duetie the more mercie the lesse pittie the more peace the lesse quiet the more knowledge the les practise come Spaniards and vve hold together goe Spaniards 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 AmmoÌ„ they cut away half their beards and curtold their garmeÌ„ts by the buttocks but some seeke to cutte their throates which doe them most good that eueÌ„ now Ionathan vsed his fathers loue to Dauids benefit by 3. arrowes gaue him vvarning of his fathers displeasure But vve euen many of vs doe abuse our fathers loue shooting poysoned arrowes at those that are true of hart causing displeasure vvhere none vvas and that euen novv vvhen God maketh meÌ„ 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 theÌ„ is euery man for himselfe setting the dice vpon men taking 5. shillings for one 20. for â—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 the dogs geue him his almes Nabals song is I haue not for Dauid that euen now vvhen Naball hath the deuil and al Now do men eat the calues of the stall and the lambes of the flock drinke vvine out of goldeÌ„ cups annoint themselues with costly ointment vvallow vpon beds of iuory and sing to the violl musical instrument euen now is Iosephs afflictâ—oÌ„ quite forgotten WheÌ„ the Lord spareth vs we smite our fellow seruants vvhen the Lorde forgeueth vs 1000. talents vve take our bâ—ethren by the throat for euery farthing crying not oÌ„nly pay that thou owest but thy â—oifer also When God geueth Achab a kingdome let Naboth look to his vineyard when Achab is sick for Naboths vineyard and Iezabel religious in proclayming 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 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 gâ—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 prodigally 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 The last thing that from this reason I obserue is this that seeing as the loue of God is so free so continuall so vndeserued and so vnspeakeable that therefore vvee set more by it then by any loue in the vvorld Great vvas the loue of Damon Pithias when one offered to die for another but it vvas neither free perpetuall nor vndeserued for Damon loâ—ed Pithias because Pithias loued Damon so one friend loued another but God loued vs vvhen we vvere his
Gods ministers Their authoritie is great their office is honorable their dignity is great their duetie therefore must needes be verye great but which is the greatest I knovv not They are messengers of Gods couÌ„sels therefore they must be trustie they are fathers of Gods children therefore they must be louing and teÌ„der they are builders of Gods church stewardes of Gods housholde shepheardes of Gods flocke and therefore they must be skilfull faithfull vvatchfull they are captaines ouer Gods church which is terrible as an armie with banners therefore they must not be fearfull â—aintharted they are the lights of the world and the salt of the earth and therefore they must neither stad vnder a bushell nor be vnsauerie they are nurces of Gods tender ones therfore their breasts should neuer be without milk they are to deale with olde and young with learned and vnlearned with strong and weak with wilfull and ignorant and with all sorts therfore hee must be vvise in the time of peace in the time of war in time of prosperitie and in time of aduersitie in season and out of season and at all times therefore they must be no time-â—eruers against principalities powers against holdes mightie and strong against flesh and bloud the world and worldlinges the deuil and hell presumption and despaire and against al sinne in others and in theselues before princes and subiects before angels and men before heauen earth and before God himselfe and ther fore their garners must be stored vvith all kinde of graine both old and nevve their armories must be furnished vvith all kinde of vveapons and armour both blunt and sharpâ— their lips must always preserue knowledge their prayer must be coÌ„tinually that their loue may abouÌ„d with all knowledge and iâ—dgemeÌ„t with vvisdome and discretion their knees should be hardened before the Lord in prayer their hands should be holden vp and their armes vnderset wheÌ„ they faiâ—t in prayer their hearts should ake when they are weary in prayer their eyes should dazel vvith waâ—ting for the hope of their prayer 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 Oporteâ— Episcopum mori concionantem 〈◊〉 anteâ—â— A good bishop must die preaching and praying and must pray and preach till he die What should I sayâ— 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 vvheÌ„ to whom how and all that God will If therefore vvee speake mens inuentions in painted eloquence to set foorth our selues to some and not all faintly and coldly to Tharsis for Niniuie if 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 messengers But if we speake Gods wil without adding or diminishing in the euidence of the spirite to the conscience as wel as to the eare to the courtier countreyman with courage and boldnes vvith vvisdome and discretion vvith a zeal of Gods glorie a loue of Gods people and a desire of their good to Niniuie when we are sent to Niniuie and not to Tharsis vntil we be called and that continually constantly and faithfully then vve doe the duety of Gods ministers If therfore any man vvil â—end for vs home and schoole vs beforehand either in his secrete closet or pleasaâ—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 ministers office and in euery mans office sauing his owne vve are to signify thus much vnto him that vvee are not ministers of mens vâ—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 matter and manner as God vvil So said Miâ—haiah the true Prophet to the Kinges Eunuch so saide Balaam the false prophet 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 stevvaâ—d must not dispose of his masters goods either sparingly or liberally 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 miniâ—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 And the Colossâ—ans may say to Aristâ—ppus looke to thy ministerie And so much for the authoritie dignitie and duety of Gods ministers and thus much both for the persons exhorting and exhorted In the second part we are to consider first of that vvhereunto they are exhorted secondly of the reason vvhy For the first it is repentance and here is called a turning againe alluding to one that is in a wrong vvay cannot come into the right vvay except hee turne again Or els to one in his right vvay but had left something behind him vvithout vvhich hee coulde not speede in his iorney and therefore must needs return againe But most likely to a vvife that was diuorced from her husband for adulterie and her husband calling to mind the old and svveet loue that was vvont to be betvveen them calleth her againe 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 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
enemies hated him their loue ended with their liues Gods loue is eternall as himselfe the loue of princes is great but princes may be vnconstant as was Saul to Dauid The loue of fathers is great but they may be vnkinde as they which offered their children in the fire to thâ— deuil Wiues be vnfaithfull as Dalila scoffers as Michol Children may proue vnnatural as Absolom vvas Seruants are vntrustie as Gehezâ—e Friends are famed fickle as Ioab and Iudas But the louing kindnes of the Lord endureth for euer euer vpon such as think vpon his commaundements to doe them There are many things vvanting in the vvorld which should bring vs out of loue with the loue of the world There vvanteth abilitie in the king of Samaria vvillingnes in the vvicked iudge there vvanteth knowledge in Isaac so as Iacob may deceiue him fid elitie in Labaâ— so that Iacob is deceiued constancie in the Ievves vvhich vvil cry Hosanna Crucifige almost all vvith a vvinde so that Christ is executed there vvanteth in Pharaohs butler thankful remembraÌ„ce so that Ioseph is forgotteÌ„ mercy in Rehoboam wisdome and discretion in his young counsellers and a good nature in both is vvaÌ„ting so that Quicquid delirant reges pleâ—ctuntur achiuâ— The whole land smarted for their follie In al men vvanteth somvvhat the vvhole vvorlde hath not all things no the world hath no interest in vs 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 froÌ„ the world to the lord as the malice of Cain the hatred of Esaâ— the villany of Ioab the vnkindnes of Hanun the trechery of Iudas the cruelty of Iezabel the sicknes of Achab the churlish nes of Nabal the dissebling of Ananias the beasts of the vvorld are not benointed onely vvith sower thinges 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 al vvax old as a garment as a vesture 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 vvheÌ„ 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 â—he hath all knovvledge and knovveth all things therfore he wil knovv Barrabas from Barnabas Esau from Iacob Bethauen from Bethel Simon Magus froÌ„ Simon Peter Iudas Iscariot from Iudas the brother of Iames Shiboleth from Siboleth and vvho shal deceiue the Lorde He is not as the sonne of man that hee should change his mind therefore he must needes be constant and his couÌ„sell shal stand He is not he cannot be letted of his purpose for he is in heaueÌ„ doth vvhatsoeuer he vvil hee cannot forget his children for he hath vvritten them in the palmes of his hands Hee is alvvayes vvatchfull ouer his children for he that keepeth Israel 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 mouthâ—â— yea his couÌ„sel must needs stand against vvhom no vvisdome no counsel no strength can preuaile If he hath conceiued any displeasure against his childreÌ„ 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 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 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 commandeth 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 praier vvhen vve say Our father halovved be thy name thy kingdom come thy wil be done in earth as it is in he aueÌ„ therfore 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 promises should allure vs to turne again If he correcteth vs it is that vve might obey 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 deferre his punishmeÌ„ts 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 forbeare vs it is to see vvhether his long suffering and patience vvil dravv vs to repentance He is our Lord and stil offereth vs loue vve are his seruants and alvvayes ovve him duetie he is our Lord in goodnes povver vvisdome iustice mercie prouideÌ„ce and in himself aboâ—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 1. Cor. 10. 23 Iob 31. 35. 1 Cor 3. 2 14â— Iob 27. 5 Iob 29. 23. 24. â— Cor. 6. 3 Esay 29 2◠〈◊〉 3. 15 Philip. 1. â— Matt. 12. 20. Psal. 2. 9. Num. 12. 3. Deur 32. 6. Actes 2. 6 28. 29. Gal. 4. 19. Gal. 2. 11. 14. Actes 13. 10. Mat. 3. â— Iohn 8. 7. Psal. 130. 3. Psal. 143. 2. Exâ—ch 9. 4. 1. Cor. 5. 4. Mat. 7. 1. Leuit. 19. 17. Pro. 27. 6. 1. Sam. 16. 11. 12 Act. 12. 21. 22. 1. King 22. 12. 28. Of their â—Aâ—thority Ier. 11. 10 Ezec. 2. 2. Chro. 36. 15. Ieâ— 2â— 2. Ioh. 20. 23. 1. Sam. 15. 28. 24. 6. 7. 8. 13 Luk. 5. 20. 21. Of their dignitie Apâ—c 12. 1. 2. Kin. 2. 12. 1. Sâ—m 4. 15. 18 1. Tim. 4. 12 Actes 22. 3 Acteâ— 4. 13 Mat. 25. 15 Mat. 20. 2 Marke 3. 17 Actes 4. 36 Ephe. 4. 7 1. Cor. 4. 1 2. Cor. 5 20 1. Kings 21. 4 Mat. 26. 15 48 1 Kings 22. 24 Acte 8 24. 4. 5 Actes 26. 24 3. Tim 4. 10 1. Kin 17 9 15 Marke 6. 8 2. Cor 4. 8 Pro 30 1â— Mark 6. Psal 89. 29. Iohn 4. 6. Actes 4. 35. Actes 5. 2 Gen. 41. 20. Marke 2. 24. Markâ— 6. 1. Kin. 22. 8. Exod. 5. 8. 1 Chro. 19. 〈◊〉 2. Chro. 36. Ezec. 33. 31. Cen. 25. 22. 2. Sam. 1. 19. 20 Iere. 20. 1. 3 Iames 2. 13 2. Cor 12 7 Rom. 7 25 Of their dutie Actes 20. 27. 1. Cor. 4. 15 1. Cor 3 10 1 Cor 4 2 Cant 6 Mat. 5. 14. 5 Ephe. 6 12 2. Cor. 10 5. 1. Tim. 6 121. Mat. 13. 5â— Mal 2 7 Phil 1 9 Exod 17 〈◊〉 â— eremy 9 1 Iohâ— 1. 3. Iohn 3 2 1. Kings 22. 14 Nâ—m 23 3 Ieremy â—3 32 Coloff 4 17 Ieremy 3. 1 8 Câ—neâ—is 3 9 Maâ— 2. 11 Matt. 25 3 2. Tim 2 19 Psalme 1â—6 Ma◠〈◊〉 â— Ezeâ— 18. 31 2 Cor 5 20 Rom 8 32 Heb 1 2 Luke 1 74. 7â— Pro 24 16 Rom. 13 12 Psal. â—19 11 Rom 6 12 Actes 10 33 Psalme 95â— 7 Iohn 14 6 Psalme 1â— 9. 5 Ioshua 1 8 2 Cor 1 24 Esaiu 2 Ephe. 6. 15 Ephe. 6. 17 Ephe. 6. 13 1. Cor. 16. 〈◊〉 Câ—nt 5. 7 Can. 5. 3 Papistes Turkes Iâ—weâ— Anabaptistâ—â— Neuters Athiests worldlinge Presumptuous Desperate Turncoates Churchpapist Barbarians Barbarians Acteâ—â— 28. 4. 6 Brownistes Vsurers Marke 5. 3. 4 Mat 8 â—â— Iames 3. â— Ioel 2. 12. 13 Mat. 7. 1 â— Theâ—â— 1 â— Sam. â—5 22. 23 〈◊〉 12 â— 1. Cor. 11. 14 1. Peter 3. 3 Esai 3. 16. to â—he end Coloâ—â— 3 9 Marke 6 Apâ—â—â— Actes 5. 〈◊〉 1. Cor 〈◊〉 24. 25 1. Tim. 2 1â—â— Exod. 20 Ephe. 6. 18 Deut. 7. 25. 26 2 Sam 6 1 Ionas 3 8 â—ctes 19 7 Psalme 137 Psalme 42 Ezec. 9. 4 Rom. 7 eface befor omination â— Ashw edâ—â—day Genesis 3 8 Genesis 6 5 Psalme 51 10 2. Cor. 3 5 philip 2 13 Iohn 6. 44 Philip 1 29 Iohn 6 65 Rom 5 17 18 19 Genesis 3 Coloâ—â— 2. 8 Esâ—â— 64 6 Iames 2 10 Ephe. 1. Luke 12 32 Iohn 10. 7 Actes 10. 12 Mat. 9. 16. 17 â— Cor. 3. 11. 12 Mat. 11. 28 Marke 9 24 Rom. 8. 38 Eay 1 16 7 18 19 Dâ—ut 30. 7. 8 Iosh. 23. 13. 14 Psal. â—03 1. Psalme 130. 4 Esai 5. â— â— 1. Châ—o 19. â— Sam. 20. â—6 Luke 1â— 1. Sam. 25 Amos 6. 4. 5 Exod 32 3 Rom 2 4 Rom. 5 10 1. Sam 19 〈◊〉 Psal 103 13 Iudges 16 â— Kin 5 Psalme 103 17 â—2 Kings 6. 27 Luke 18. 2 Genesis 29 Luke 19 Genefis 40 2. Chro 10 1 Iohn 5 19 Iudges 12 Num 23 Esay 46. 10 Psalme 135. 6 Esay 49. 1 Psal. 121 4 Pro 21 30 Psal 103 Deut 5 29 Exod 14 18