A Sermon Preached 21 December 1589

To the Reader.

BEcause we are in all holy duty to give no offense, to lew, Grecian, nor to the church of God, and this Sermon hath been taken so unkindly, as that the author thereof is for it accounted an enemy to Caesar, is turned out of living, interdicted of his ministry for a sabbath of years, and by a public act, disabled from all kind of scholastical function throughout the whole land: the deliberation of Job seemed good in this behalf. Oh that I had some to hear me: but behold, my sign that the almighty will witness for me, though my adversary should write a book against me, 36. Would not I take it upon my shoulder, and bind it as a crown unto me? 37. I will tell him the number of my goinges, and go unto him as to a prince. And therefore hath it been publ • shed to s • tisfie both the church of God, to whose censure, no doubt, he submitteth himself, sitting as a prophets son • at the feet of the Prophets, to be judged by the spirit that speaketh in the prophets, & also to preserve his innocence entire and inu • olable, that the mouths of others might be stopped for God forbid that he or we should take away a man's innocence from himself. Therefore is his book set upon his shoulder, and lifted up • s a standard on high, that they which hear, and read, may testify unto him: loe, his own words are his witness, he hath ge • uen a bill against himself, he hath told his ad • ersaries all his goinges, his words ar • now • ritten, and written in a book to the view of all, they are graven with an iron pen, as it were wrought in lead or stone, to remain forever. If all this will not serve t • stop up the open sepulchers of men's throats that are still wide open, & as common Inns ready to receive all surmises that come: then his resolute consolation withal in the like case is this. Behold, we endeavored to give no ocasiō of offense in anything, that our ministry should not be ropr • ued, purposing to approve our selves as the ministers of God, in much patience, 4 in afflictions, in necessi • ies, in distress, 5 in stripes, in prisons, in tumults, in labors, 6 by • a chings, by fastings by knoledge, by purity, by long suff • ring, by kindness, by the holy Ghost, by love unfeigned, 7 by the word of truth, by the power of God, by the armor of righteousness on the right hand & on the left, 8. by honor & dishonor, by evil report and good report, as decei • ers and yet true, 9. as unknown and yet known, as dying and behold we live, as chastened and yet not killed, as sorrowing & yet always rejoicing, as pore & yet making many rich, as having nothing & yet possessing all things. Leauing the adverse • ries to the merc • e of God which we beartely wish them, as we look our selves to be forgiven of God in anything, and putting them in mind of that heavy doom, that they may fear before him, Wherof Isaiah speak • h saying: The cruel man shall cease, & the scornful shall be consumed, & all that hasted to iniquity shall be cut off▪ 21 Which made a man to sin in the word, and took him in a snare, which reproved them in the gate, and made the just to fall without cause. Crauing of the rest that they will not cease to strive in all manner of supplication till they overcome, that though me • thrust out laborers out of his harvest, keeping in the loitering nonresident & idol shepherd, yet he will thrust in seven ways pastors according to his own heart, which may have the sweet milk of knowledge and understanding in their own breasts, and may feed his people therewithal, that not one of his may perish for want of gathering amongst us. As for the sermon it self, he protesteth (as in the sight of God) that it is faithfully translated from the pulpit to the pen, saving that some pointes he hath now more enlarged then he could then for want of time, but as for those things whereof he was accused, and which were taken so gree • ously, they be set down even as they were uttered, so nigh as he could, word for word, without adding or detracting, without changing or altering, persuading himself, that there is nothing to be gotten by licking him self whole, as it is thought some would have done: and therefore leaving them to God which would make the world believe that the hares ears be horns, calling good evil, and evil good, groping for the light at noon day: he also committeth himself and his cause, this Sermon and the event thereof, • nto the God of heaven and earth, that judgeth all hearts, and will judge all people in equity and truth. The same God make our love to abound yet more and more in all knowledge and judgment, that we may discern things that differ, and that we may • e sincere and without offense, until the day of Christ, filled with the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God.

A SERMON.

T HESE words be part of an exhortation be gun in the 12 ve. of this chapter, which was made to the children of Israel, being captives in Assyria in the year of Hoshea king of the ten tribes, as appeareth in the second of the kings, the 17. chapter, the 6 verse. And it did grow upon a complaint against Judah because that Judah did not profit by the judgments of God upon Israel: which being ended, God here commādeath him to exhort the 10. tribes in captivity to profit better by those afflictions which wer upon them, & to return to God by true and timely repentance. Which if they did, then God doth also promise (for his part) to forget all their sins past, and to place them in their former estate again. In this exhortation we are to consider of two circumstances. The first is of the persons: the second is of the matter subject. The persons be two fold. First, exhorted: Secondly exhorting. The persons exhorted are the captive Jews, described in the two first words: the first is, disobedient, the second is, children. The persons exhorting, are twofold. The Lord by Jeremiah: and Jeremiah in the name of the Lord, & that appeareth in these words: saith the Lord. The matter subject, is twofold. First, what they are exhorted unto, in these words: turn again. Secondly, a reason why, in these words: for I am your Lord.

In the names given to the persons exhorted, appear first, the wisdom of God. Secondly his mercy. His wisdom appeareth in ripping up of their sins before he exhorteth them to reap̄tance. He saith not simply, O my children, turn again: least they should plead, not guilty, & take an action of the case against Jeremiah for impeaching their credit. But he saith, O ye disobedient children, that so he might convince persons, with whom he hath to deal, and according to the quality & quantity of the sin against which he dealeth: examples hereof we have not a few in the scriptures.

Christ will not break the bruised reed, nor quench the smoking flax, but the rebels will he batter in pieces like a potters vessel. Moses was the mekest man upon the earth, yet none more angry with Aaron then he, neither more severe against Idolaters then he. Paul will persuade Felix to become a Christian, and will convey himself into the bowels of the Galatians, to win them unto Christ, but he meaneth to take up Peter for halting, and to pronounce Elimas the very child of the devil.

As this doctrine was always profitable, so never more needful then in these our times: whē there be quot homines tot opiniones. How many mē, so many minds. Some would have the preacher to speak always alike, & that of nothing but of mercy & saluatiō by Christ, to speak placentia, & to prophecy of new wine & strong drink, but in no case to awaken them out of their dead sleep of sin and transgression. Some would have the preacher never to alter his tune, but always to be thundering out the judgments of God, & to minister nothing but bitter purgations, as though all men were sick at once, of one disease & of one cause. Some again, can abide neither piping nor mourning, but will take exceptions against the charmer, charm he never so wisely. If the minister reprove their sins, they call him a busy controller: If he shall apply the scripture to his conscience, then who made him a judge: If the preacher shall tell them of God's judgments, then he speaketh, as though he would fraie his audience: If he standeth never so little above his hour, then he doth not edify but tedifie: If he entreateth them friendly and privately, then they say he is glad to currie favor, and they will ask him for his commission: If he be sparing in his speech, then he is afraid to displease: If he speak learnedly, then he is proud: If plainly, thē he is no scholar: If often, then they are glutted: But if he will sooth them up in their sins with an omne been, or a nihil dicit, he is the best preacher that ever they heard.

Thirdly, the prophet telleth them of their disobedience, that so he might make them more fit to return unto God: wherein we learn this lesson, that in all our reprehensions and admonitions, we must seek the good of our brother, and the glory of God: and therefore sharp sentences in the scripture are very profitable, not to drive men from God, but from their sins. If John the Baptist call the scribes and pharisees a generation of vipers, it is not to make them desperate but fruitful in the works of repentance. And truly beloved, then is the • c • hope of doing good by sharp censures, when men may see that we do not censure them of malice, or to make them odious, or to get our solues a name, or for some other sinister respect, but of conscience and of love, seeking thereby the good amendment of our brother, and that we are no whit glad for their faults, but rather grieved at their falls. And if this rule were observed among those, to whom the censures of the church be committed, I do not doubt but that more good should be done, then now is done. But when men shall perceive that all their citations, admonitions, suspensions, excommunications, and other censures whatsoever do not proceed from a hatred of sin, nor a conscience and care to amend their brethren, but either of a stomach to revenge their own quarrels, or else from a covetous affection, to maintain their own gains: alas, who will greatly care for them? And when all men shall perceive that they are no whit grieved at the sins of men, but the more presentmentes, the more their gains, and the gladder to restore him again. And good reason: for if we be bound by the law of God to help a beast under his burbē, much more our brother. But alas this is a mere stranger among us. Homo homin • non Deus, sed lupus. man is a wolf to man. If a man's foot hath slipped never so little, especially, if he be a good man (as who can say his heart is clean) profane men are ready to exclaim of him, but never labor to reclaim him, and if a brother be once down in any sin, everyone will be ready to throw his verdit and cast a stone at him, never remembering what our savior Christ said when he wrote upon the ground, but forgetting themselves to be loaden both with motes and beams, they do as dogs do, which when one poor cur is in disgrace, all the rest run after him with open mouth and full cry. Alas if God should thus hotly pursue our sins as we do persecute our brethren, and if God should be so inexorable as we, alas I say what should become of us?

Fourthly, this gracious example of our heavenly father, dealing so mer • cifully with his disobedient childrencondemneth the uncharitable practices of three sortes of men. First, of the Papists, Whose fingers are died of a sanguine color in the blood of those men, which have but transgressed the dyrtie decree • s of an Italian Priest and devilish ordinances of hell itself: and yet these Gnat-strainers and Camelswallowers bewail the want of love among us. Secondly, it meeteth with an abuse in our Church-governors, who use (for the most parte) to make excommunication • acken about the country for fees, for trifles & matters of no moment, asthough that the greatest censure of the Church, and the greatest judgment next to the general judgment may be played withal and so far abused as thereby to cut off, and cast out members of the Church to the devil at our pleasure. What servant will care for that master, which will be fighting for every trifle? And who will not abhor that chirurgion that for every little wheale or bone ache, will cut of a member, and yet take money for his painful pains? Our good God doeth not caste off his people, no, not for disobedience, but still admonisheth them, and taketh them for his children, so long as there is any hope of returning. Thirdly, of our Brownists, who cast of the whole Church of England for no apparent Church of God, which is more then they ought to do for two causes: first, though disobedience be (as it is in deed) as the sin of witchcraft, and who is not disobedient in many things? yet so long as they cannot challenge us for apostasy, as we may some of them, and so long as there is any life at all in her, she is not to be laid out upon the cold ground. But soft a while: though she hath not all her ornaments according to the word of God, yet she doeth not refuse them, if she might lawfully come by them, but is ready to receive them when so ever they shall be offered unto her. In the mean time she mourneth for her wants, and seeketh a redress as she may, and sueth as she ought, and therefore no doubt is marked on the forehead for the dear spouse of Jesus Christ, so long as she doeth hold the foundation in him. But let it be granted that the church of England were proved as the church of Rome, a very harlot, and were judged for her contumacy worthy to be put into the black book of excommunication (which God forbid) yet for them to be their own carvers and bailiffes, is more then they ought to do, for they be but private men: and this is certain, that no particular congregation, much less a private person may excommunicate a whole church.

Lastly, in joining these two words together, we learn to censure sin in all, but to judge and hope charitably of all, to spare sin in none, so to condemn none, for that is God's office. And on the other side, to hope the best, and to love thy brother, but so as we wink not at sin in any, for that were indeed to hate our brother. And this are we taught here, while God calleth them disobedient, yet still children: children, but yet disobedient. Many think that we hate them if we tell them of their sins, and many take those mē for their best friends, which do always sooth them up in their sins, and never reprove them: but both these sorts of men are greatly deceived. The first must know that the reproof of a friend is better then the kiss of a flatterer. Yea, if Shimei an enemy shall rail upon Dau • d, though it be Shimei his sin, yet it may & ought to be David's benefit. The second sort must also understand, that the sweetest doctrine to the ear is not always the wholesomest to the heart: but the bitter pill is better to purge then the sweet perfume. The wind is boisterous, but it will make a man hold his garment fast about him, when the gleaming Sun will make him put of all to his shirt. And though the thunder be terrible to the ear, and the lightning a dazzler of the eye, and both an astonishment to the heart, yet do they more purify th • air then the calmest day in summer. And are the golden mouthed flatterers always the best friends? No, no beloved, Latet anguis sub herba, the greenest herb doeth often cover the foulest toad, where the water is stillest, there is it deepest, the fairest garment doeth often cover the fi • thiest carkas, when the bait is most in sight the hook is least suspected, the friendliest kiss in show, is sometimes but treason in truth. The Be hath her honey, so hath she a sting, & the one will wound more then the other will heal. When Herodes Courtiers cry, O vox non hominis, sed dei. O the voice not of a man but of a God, then must Herod come down with a mischief: when the four hundred false Prophets shall say to Ahab, go and prosper, then must Acha • look least to thrive, neither shall be return in peace. And yet behold, unwise men content themselves with the names of Christians, Protestants, and the children of God, when disobedience to God hath robbed them of the nature of God's children. Oh unwise indeed, that care more for the shells then for the kernel, 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. Malunt baberi quam esse. They had rather be so accounted, then be so indeed: but beloved, howsoever God in mercy calls them children, yet is it not because they are disobedient, but in hope of their amendment, and as he calleth them children that he might encourage them to return, so also doeth he call them disobedient children, to put them in mind wherein they degenerated from the nature of children indeed. And so much for the persons exhorted, in these words O ye disobedient children.

The persons exhorting are, God by Jeremiah, and the Prophet in the name of the Lord. And this is of force to enforce the exhortation: as if he should say, I do not of myself thus reprove you, for then you might think me too busy, but the Lord set me a work, whose will I must obey, and therefore you must hear me with patience. Thus Jeremiah pleadeth his commission, partly for his own discharge, and partly to make his message of more credit and force unto them. And thus might Jeremiah reason: He that is but a servant, must do his masters message: I am but a servant, therefore I must do my masters message. Again, he that doeth but his masters message, is not therefore to be blamed: I do that and no more, and therefore I am not to be blamed. Again, whatsoever the Lord saith, that must be believed: but the Lord saith you are disobedient, and if you will obey him he will be your Lord, therefore you must believe it. Again, whatsoever the Lord by his messengers doth command, that must be obeyed: but the Lord by me doeth command you to turn again, therefore see that you do obey as you will answer at your uttermost peril.

Here we have three things to consider of. First, of the authority, Secondly, of the dignity. Thirdly, of the duty of God's Ministers.

Their authority is very great, and their commission is very large. For behold (saith the Lord to Jeremiah) I ha • e set thee over Nations and kingdoms, to pluck up, and to root out, to destroy and throw down, to build and to plant. But how? Ezekiel showeth how. Thou son of man▪ fear not them, nor their words, although thou remain among scorpions, fear not their looks, for they are a rebellious house. verse. 7. Therefore thou shalt speak my words unto them. So that it must be done without fear, and by speaking the word of God without ceasing. The Minister of God therefore hath authority by the word to reprove Princes, as the proph • t saith, but not by the sword to remove princes, as the Pope saith: He hath authority in Christ his stead to proclaim forgiveness of sins to the penitent believers, as the Evangelist saith, but not to absolve them whom he list, as the pope saith: He hath authority to reprove things amiss in the Church or commonwealth by doctrine, as the word saith, but not of himself to reform by practice, as the Brownist saith. For d • position of Princes belongeth to God only: forgiveness of sins belongeth to God only: reformation of Churches and Commonweales belongeth to Princes only: but the reproving of sin in Prince, Church or commonwealth, belongeth to Ministers also. And this they • ay do, this they ought to do, yet with wisdom & discretion. Nay, blood for blood if they do less then this, if they do more then this, and if they do not all this. Why then should Moses be murmured at? why should Micbea be smitten? or why should Jeremiah be imprisoned for executing their commission? Have they not authority to speak? Nay we say to you (if you be ang • y with us for this) as your servants will say for themselves: We are but servants, it is nothing to us, agree with our master & we shall be content. We may speak what his word speaketh, for we have authority, and we must speak so much, for therefore are we put in authority. And so much briefly for the authority of God's ministers.

As their authority is great, so is their calling excellent and honorable in respect of their office, and of his person, whose mouth they are. We can think as basely of our selves, as any can either think or speak of us: but if it be an excellent thing to be a kings Ambassador, how much more then to be Ambassador to the king of heaven and earth? Therefore are they called in Scripture by names of great account, as Angels, Stars, Fathers, Horsmen and Chariots of Israel. Of these some be old, as Hely was▪ some be young, as Timothy: and yet all, the messengers of the Lord Jesus. Some be learned, as Paul was: some be unlearned, as Peter and John were: yet all the messengers of the Lord Jesus. Some have ten talents, some have but one, yet all must occupy for their Lord's advantage. Some come at the first hour, some at the last: yet all sent of God. Some are like James and John, the sons of thunder, some like Barnabas, the son of consolation: yet all the messengers of God. Some have received a greater measure of gifts, some a less: yet all according to the measure of the gift of Christ. And therefore let us esteem of them as of the ministers of Christ, and the disposers of the secrets of God. Men they are as we are, that is our benefit, for if God himself should send forth his voice, we must yield up our lives. Sinful 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, because they are sinful, for the reward of sin is death: yet still the messengers of God, and do beseech us in Christ his stead to be reconc • led unto God. If this were regarded, then God's ministers should be more regarded, less despised, more believed, less disgraced, better provided for, less pinched, and not so villainously entreated, shamefully slandered, and every way abused of so many as now they are. But alas, it is not greatly regarded, no not at all of many, and therefore every churlish Nabal denieth them maintenance, every covetous Ahab is sick for their livings, every proud minion, and minsing damsel longeth for their heads in a platter, every Judas is ready to sell them to everyone that will give but thirty pence, or thirty half pence, or three farthings, or just nothing or rather for unjust nothing, and at the day appointed a kiss shall make delivery. Zidkijah the kings clawback will not stick to take his 〈◊〉 from their cheeks: Tertullus the Orator dare • h cal them pestilent fellows, and troublers of the state, if any man of his courtesy will give him the hearing. Festus in his mad mood will call them mad men, and lay the fault (if there be any) vpō their learning too. Demas the worldling will give them the sl • p, only the poor widow of Sarepta is found relieving poor banished Elias. Some (thanks be to God) but not many in respect of the multitude, have the ambassadors of the Lord Jesus in that good account which they should, especially for their works sake. For, do not many grudge our meat, number our morsels, and reckon our livings to every farthing? Christ commanded his to car • ie neither bread nor money, nor to put on two coats. He is a rich man now a days that hath 2. coats to put on, except some that have two or three benefices, for many in the world are turned out of all, & yet God be thanked he doeth deliver us. We may say as Paul said, we are afflicted on every side. in poverty, yet not overcome of poverty: as dead, yet alive: as sorrowing, yet rejoicing: as possessing nothing, yet having all things. But what is this to the ungrateful company of worldlings? In the time of popery one congregation did maintain many mas-priests: now many congregations will hardly maintain one good preacher of the gospel. And no maruail, for then there were too many foolish bees that brought all their honey into the popes hive: and now we have too many d • ones that suck all the honey out of the churches hive: nay now we have too many horseleeches, which always cry, give, give, but never say ho, nor have. One crieth give me the College lands: another crieth, and me the lands of cathedral churches: another crieth, give me the impropriations: the fourth must have another benefice or two to buy him books withal: one is sick for a deanrie, and (they say) that some about the court, and I know not where, are sick of a consumption, and nothing will restore them but a Bishopric, or some other thing that should go to the church, and that they would have as soon for their minstrels as the ministers maintenance, & some I think will never leave til they have the devil and all. And wot you what they say? if our most gracious sovereign were as ready to give and grant, as some are to beg and crave, John Baptists head had been in a platter ere this time. But thanks be to God she is not so ready to give, though she be most liberal, & too bountiful to some, except they deserved it better, and therefore God make her days as the days of heaven, that Jonah may never want a shadow to sit under after his weary iornie. If men take pains, some will reward them with a thistle, the reward of an asse: others (if they might have their willes) would send away their pastors in worse case then the basest officers in their kitchen, without either lawful warning, or due deserved wages. I blame not all, God forbid, for God knoweth who are his▪ Why? say some of these men, can you not live as the Apostles lived? Why? say I again, let them lay down their goods at the Apostles feet, and then let them ask that question. Truly, many do as Ananias did, if they give one groate, they will brag of two. Many ask whence cometh the fall of the church? Indeed it is a question to be moved, though the disease will hardly or never be remo • ed. It is said that seuē ill favored lean kine devoured seue • fat kine, and this was Pharaoh's dream: but now seventy times seven il favored lean kine have devoured seven hundred fat kine: and this is no dream, but a truth. But why are they thus handled? do they ask their duties? No, they dare not, for the earthen potte dares not strive against the brazen vessel: and men are now like drūken guests, which having filled their bellies are loath to pay the reckoning. What is the cause? Any cause will serve the turn in this point. Facile inuenies baculum, quo canem cedas. When the Pharisees could not abide the doctrine of Christ's disciples, they found quickly a just defense of their quarrel. They do that on the sabbath day which is not lawful. And wot you what that was? They pluck the ears of corn. Our Pharisees also have taken up the same accusation against us. For (say they) we do that on the sabbath day which is not lawful. And first to begin withal, they cry out [ 1] upon him rebel, he will not wear the surplice every sunday & holy day, which he must do whether he hath any or no: And is not this a sufficient cause to deny the minister of his maintenance? Again, they say we will not read all service at all times, and therefore (whether the law dispense with him or no if he preach) we have found sufficient cause to deny him his duty. Again, they say [ 3] we will not read every Collect, say gloria patri at the end of every Psalm, nor make a leg at the name of Jesus: and is not this a sufficient cause to deny him [ 4] his duty? Again, they say we are angry when women of their good devotion do take upon them the ministers office, and read prayers publicly to a congregation, and yet, say they, we have no reason for it: for will you have a womanlie in a whole month, and come to church for so little as the Queens book doeth allow her? And is not this a sufficient cause to deny him his duty? [ 5] Again, they say we will not bury the dead, which we ought to do if it be brought to the grave, whether we know of it or no: And is not this cause [ 6] sufficient. Again, they say we will not visit the sick of the plague, & although we offer to do it with consent of the whole, and so as it may not be prejudicial to our public ministry: yet this is cause sufficient to deny their duty. Again they say, we will not read service [ 7] every day forenoon and afternoon, to the walls and the windows, to the stools and the stones: and is not this cause sufficient to deny us our duty? Again, they say we will not bid [ 8] Imber days, according to their Almanac, a book of great authority and very autenticall, for it shows us this year what we shall have the next: and is not this a sufficient cause? Item, they [ 9] say we sing psalms in time of the communion, which were foisted in by the Geneva puritans: and is not this cause sufficient? Again, they say we preach against Papists, Atheists, Usurers, Drunkards, Swearers, Lord's of misrule, abuse of apparel, gaming, & working on the sabbath day, and such like commondable and common exercises of good neighborhood: & is not this a sufficient cause? Item, they say we preach so plainly, & stand so long, that they fall either • o napping, [ 11] or else to prating whē we begin, & commonly they leave when we ende: and is not this a sufficient cause? Lastly, [ 12] if they should pay the minister his duty, the loan of so much money were lost, which in many years would amount to some round sum: and are not all these, or any of these, sufficient causes think you, to handle God's pore ministers and servants, as you have heard before? And if we say, Currat lex: let the law be judge, then say they we dāce in a net. But I would ask of these our heavy masters but two questions. First, whether I were sufficiently discharged or no, if I should refuse to administer the Lord's supper, because some Church papist in my parish will never receive the communion.

Secondly, what hath good Queen Elizabeth done, that she can get nothing of some of them. I hope it is not because she hath banished idolatry, & brought in the gospel. Some canrob Peter to pay Paul, but these men can cunningly rob both Peter and Paul, and pay neither of both, and all to save stakes. O auri sacra fames, quid 〈◊〉 ? What will not some do for money? Well, we have not yet found the true cause, for we have been all this while among the ears of corn, and therefore the writ must be returned with non est inuenta: but we will have another ad melius inquirendum, to make a new search. What, are we sharp in reproving their sin? No, we dare not say to Herod, thou must not have thy brothers wife. We dare not say that a right papist is a rank traitor, least we should be told that when we are in our privileged places we prate what we list, as once I was told. We dare not say that the magistrates are breakers of the Sabbath day, if they suffer it to be broken, least we should be called coram vobis for it, and hear of it again 2. years after in the pulpit. And to meddle with any abuses or corruptions of the church is auribus canem vellere, to pul a dog by the ears, & to put our hands into a hornets 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 learn then to teach. But we may say, Tutior est peccantis, quam arguentis conditio. It is more dangerous nowadays to reprove sin, thē to commit sin. And if ever it were true, it is now too true, that Lepores concionantur leonibus. Let men's words be never so well ordered, never so comely, so gracious, they must preach with fear and trembling, as poor hares before the stout lions. For if we please them not they will say as Ahab said, he doeth not prophecy good unto me, but evil, and therefore my soul doeth hate him. But will you know the true cause indeed? Well, now we have found it▪ we read that Pharaoh cried against the Israelites as appeareth, Geue them no more straw, but let them gather it them selves, and get it where they can, and yet we will have our whole tale of brick, for they be idle, and cry, Let us go 3 • days journey into the wilderness, and offer sacrifice unto God. So play our Pharisees with us, for they cry, Let our pastors & preachers have no more liberty given thē, let them gather their straw themselves: that is, let them preach their belly full, and keep all our exercises (for they account of preaching as of straw.) But in the mean time we will have our whole tale of brick, that is, all our old customs and ceremonies kept, whatsoever they be: and albeit we have no law for thē, we will make them do as we will have them to do, or else they shall know the price of it. And why so? because (as they say) we be idle, & cry, let us go offer sacrifice: that is (say they) they never leave calling to church & to the sermon every morning, and there we must be reproved for every fault, and this diet is not for our humors, & they had as good be idle as thus occupied, yet seeing as they will needs be so holy, let them: but we will set them to their task, and see whether that will weary them or no. And as Pharaoh urged those things at Israel's hands, which he would not touch with his least finger: so these our Pharaoh's lay heavier burdens upon our backs, then either prince, or law, or conscience will warrant. But whē they urge that which law it self doeth justly require, it is not of any conscience (for then would they come themselves and see it done) but of malice, & therefore very seldom or never shall we see some of them at sermons. But what say they? Let the minister go to church and pray for us, we will be at home and work for him: or else let the minister go to church & pray, and we will go to the alehouse & play. Again, because the Egyptian task was not done, Israel and their officers were beaten. Even so, because their task (I mean not the task of the law, for that have we borne, and most willingly will we undergo it) but the vnstinted task of men's affections, whose behavior savoreth of the discipline of an alehouse, because their task is not done, we are complained of by them, their accusations take place against us, we are condemned for disobedient persons, and away we must pack. Thus are we beat̄ with the slanderous tongues of ungodly mē with the reproach of the world, with the disgr • ce of our ministry, with thē disdame of our persons, with the bitings of pouer • ie, and if some may prevail, with the loss of liberty, living, and life it self. For they cry crucifige already, & so long as these people find such favor at some men's hands as they do, it will not be better, but rather worse with God's servants, and therefore God (if it be his will) turn these Pharaoh's he arts. But at the last Israel cried to the Lord, & the Lord heard them, Pharaoh was plagued, and Israel was released. And will not God now be reuerged of his servants wrong and oppression? Yes no doubt: For if princes take that contempt to thē selves which is offered to their messengers, much more will God. If Hanun and Ammon stink in the nostrils of Israel, for their villainy offered to David's messengers, much more shall these before God. If Judas took his peniwoorthes of himself for betraying of innocent blood, much more shall God of these. And if God made Jerusalem, yea even famous Jerusalem a heap of stones, & the shame of the world, for mo • king, despising, & misusing of God's messengers, How shall God suffer these oppressing Pharaoh's, whether they • e Papists, A the • sts, or Libertines, or neuters, or Machiuels, of any religion, or of no religiō, whether in city or in country, whether in village or in cottage, or wheresoerver they be: how shall God I say suffer thē at last (though he suffer them long) to escape his heavy wrath? And know you of Norwich, whose hearts run after covetousness, who sit and hear the preacher for a fashion, which go home & jest at him your bellies full, which censure him at your pleasure, which eat him at your feasts, which buy and sel him in your shops, which recreate yourselves with their faults, which make thē your marks to shoot at, and your fields to walk in, (I speak of no more but these, for I am sure that many, and all that fear God truly, do take another course) let these men (I say) know now if they will, that one day will come whē they shall know that prophets have been amongst them, & that their discourteous dealing hath been offered to the ambassadors of the most high, which men might well have seen by the last plague that was amongst us: which God would also teach us by the st • uings of Jacob and Esan, in their mothers be •• ie, I mean by the stirs of the church. For though it be granted of many, both godly, wise & learned, that in man's judgment it was not the best course that might be taken, for any man in writing for reformation, to publish the overthrow of the mighty in Gath, or to tell the faults of Bishops in the streets of Askalon, that the daughters of the Philistines might rejoice, and the uncircumcised might triumph: yet can not this be denied, that the Lord, whose providence is over and in all things, had and hath also a stroke in this. And it is to be feared, that the same God in his ius • e judgment, hath brought these fears & stirs upon them, because some of thē (not all, God forbid) have had the poor ministers of Jesus Christ in so ill account, that the most disgraceing terms have been thought good enough for them, and some in their houses have taken liberty to abuse them for their pleasure, and to pray upon them for their profit, and when they best of all did speed, they should have mountains promised thē, and that in hast, and be paid home with mollhils, and that at leisure. And thus did God in Jeremiah's days, when Pashur the priest and governor of the Lord's house, smote Jeremiah, and lodged him in the stocks for speaking the truth, the Lord changed his name from Pashur to Magor-missabib, that is, a terror on every side. For this is a ruled case in the 2. of James, the 13. verse, there shall be judgment merciless to him that s • hweth no mercy: therefore I would wish that this contempt & neglect of God's ministers might be taken away from amongst us, and that they might be more regarded: for though (in respect of human infirmities) they are but as other mē, & though the messenger of Satan be sent to buffet them, and though there be a law in their members rebelling against the law of their minds, whereby many times they are led (against their wills) captives to the law of sin, Oh wretched men that we are • vet in respect of their office which is honorable and excellent in respect of him whose message they bring, and in respect • of the message it self which they bring, they are to be regarded. And God give us all grace so to behave our selves both in life & doctrine, as we may be regarded, and not justly be despised, for we are the ministers and messengers of the Lord of hosts, who with Jeremiah may and ought to say unto you when occasion serveth, O ye disobedient children turn again, for thus saith the Lord. And so much for the dignity of God's ministers.

Their authority is great, their office is honorable, their dignity is great, their duty therefore must needs be very great, but which is the greatest I know not. They are messengers of God's counsels, therefore they must be trusty: they are fathers of God's children, therefore they must be loving and tender: they are builders of God's church, stewards of God's household, shepherds of God's flock: and therefore they must be skillful, faithful, & watchful: they are captains over God's church, which is terrible as an army with banners, therefore they must not be fearful & • aintharted: they are the lights of the world, and the salt of the earth, and therefore they must neither stad under a bushel, nor be unsavory: they are nurces of God's tender ones, therefore their breasts should never be without milk: they are to deal with old and young, with learned and unlearned, with strong and weak, with willful and ignorant, and with all sorts: therefore he must be wise: in the time of peace, in the time of war, in time of prosperity, and in time of adversity, in season, and out of season, and at all times, therefore they must be no time- • eruers: against principalities & powers, against holds mighty and strong, against flesh and blood, the world and worldlings, the devil and hell, presumption and despair, and against all sin in others and in theselues: before princes and subjects, before angels and men, before heaven & earth, and before God himself: and there fore their garners must be stored with all kind of grain, both old and new, their armories must be furnished with all kind of weapons and armor, both blunt and sharp • , their lips must always preserve knowledge, their prayer must be continually, that their love may abound with all knowledge and i • dgemēt, with wisdom and discretion, their knees should be hardened before the Lord in prayer, their hands should be holden up and their arms vnderset whē they fai • t in prayer, their hearts should ache when they are weary in prayer, their eyes should dazel with wa • ting for the hope of their prayer, their checks should be watered with tears when they pray for the sins of the people, and when they can pray and preach no longer, let them chatter like a swallow, mourn like a dove, and groan in their spirits: for, Oporte • Episcopum mori concionantem & 〈◊〉 ante •• . A good bishop must die preaching, and praying, and must pray and preach till he die. What should I say • he is the minister of God, therefore of God must he learn his duty, and to God he must perform his duty. He is to speak in the name of God, therefore he must speak, what, whē, to whom, how, and all that God will. If therefore we speak men's inventions, in painted eloquence to set forth our selves, to some and not all, faintly and coldly, to Tharsis for Nineveh, if we condemn the good, and commend the bad, encourage the wicked, discourage the godly, if we speak but once a year, once a quarter, once a month, or when we list, or not at all, & not in season and out of season, and at all occasions both instantly and earnestly, we do not the duty of God's messengers. But if we speak God's will without adding or diminishing, in the evidence of the spirit, to the conscience as well as to the ear, to the courtier & countreyman with courage and boldness, with wisdom and discretion, with a zeal of God's glory, a love of God's people, and a desire of their good, to Nineveh, when we are sent to Nineveh, and not to Tharsis until we be called, and that continually, constantly and faithfully: then we do the duty of God's ministers. If therefore any man will • end for us home, and school us beforehand, either in his secrete closet, or pleasa • t orchyard, or wide field, or elsewhere, and will teach us either what to speak, as general doctrine without application: or how to speak, as in fine terms and filed phrases, to please all, & displease none, as some have done, and who is not cunning in the ministers office, and in every man's office saving his own? we are to signify thus much unto him, that we are not ministers of men's v • bridled affections, but of God's most holy will, and therefore we must not speak either what they will, or how they lift: but what, when, to whom, how long, how short, how mildly, how sharply, & all, both for matter and manner as God will. So said Mi • haiah the true Prophet to the Kings Eunuch, so said Balaam the false prophet to the king himself, and so say we to everyone. And good reason: for if the Lawyer will think scorn to learn of the Divine to plead at the bar, why should the Lawyer take upon him to teach the Divine how to speak in the pulpit? And if our servants must not do our business by the direction of other men, if the stewa • d must not dispose of his masters goods, either sparingly or liberally at another man's appointment, if the Captain must not fight when the mean soldier will, and if the soldier must not fight with such a weapon as his enemy will appoint him: why then should God's mini • ter, which is to plead God's matters, which is God's servant, God's steward, and to fight the Lord's battles, become a servant and a slave to men's affections? if he should (which God forbid) hurt he may do much, but good he shall do none▪ And yet I deny not but that the minister may receive good counsel of any man: And the Coloss • ans may say to Arist • ppus, look to thy ministry. And so much for the authority, dignity, and duty of God's ministers, and thus much both for the persons exhorting, and exhorted.

In the second part we are to consider first of that whereunto they are exhorted, secondly, of the reason why. For the first, it is repentance, and here is called a turning again: alluding to one that is in a wrong way, & cannot come into the right way except he turn again: Or else to one in his right way, but had left something behind him, without which he could not speed in his journey, and therefore must needs return again. But most likely to a wife that was divorced from her husband for adultery, and her husband calling to mind the old and sweet love that was wont to be between them, calleth her again, and offereth still to be her spouse, upon this condition, that she will become a new woman. At these unstaid stays were we all by our selves, for by nature we are all gone out of the way, we are corrupt and become abhominable, the ways of peace we have not known, but then did the Lord call to us & said, Adam, where art thou? turn again into the right way, Christ Jesus the seed of the woman is the way, the truth, & the life, walk in this way, and he shall not only break the serpents head, but also conduct thee right unto Canaan, the kingdom of heaven.

Again, when we had found that way, we made no more reckoning, but thought we had all when we had the way: but we were deceived, for we left behind us the works of faith and repentance. We were going to Christ, not as the wise men, with our presents, but like the foolish virgins, without oil in our lamps, but behold, the Lord calleth to us, and saith, Turn again, take your provision with you, and let everyone that will walk in this way, depart frō evil. We also in our depraved nature went a whoring after our own inventions, we were trudging to hell with bag andbaggage, we had plighted our troth to many husbands, as▪ to the world, sin and Satan, yet all naught, & never a one worth the taking. Yet lo, God of his infinite mercy and goodness sendeth his ambassadors after us, his prophets, apostles, and ministers, to cal us back again, & to offer us conditions of peace. Nay, he sent his own son to call us back again, and he crieth, Come unto me, come unto me. Nay, God himself calleth unto us, and he crieth, Why will you die, O house of Jacob? why will you die? When this would not serve, he falleth to • ntreating of us by his messengers, that we would be reconciled ynto him, O love without comparison! Thus hath our good God, and most gracious father forbidden the banes of matrimony between the devil and us, & hath offered us a better match then so, even his own son, the heir of all things, & king of heaven and earth, and all upon this condition, that we will turn again, and forsake the devil and all his works, and embrace Christ Jesus with all his merits, and serve him in righteousness and true holiness before him all the days of our life, blessed be his name for it. Well, by this time we see what true reap̄tance is, namely, a continual turning vno God, by forsaking our old ways of iniquity and transgression, and walking in the new ways of a holy life, by casting of the works of darkness, and putting on the armor of light. This turning again is a hatred of all sin past, with a sorrow for the same, with a preventing of sin to come, and that with a resolution not to embrace it when it is offered again. This turning again is the death of sin, and the life of righteousness, a mortifying of the old Adam, and a quickening of the new. It is a conquest of our own willes and affections, and a subjecting of them to the only will: of God. The time of this turning again must be continual, even while it is said today. This turning again must be by one certain way, & that is Jesus Christ. And for the better finding of our way, and keeping of it being found, we must needs have a lantho • e to our feet, and a light to our paths, and that must be the word of God, read, preached, heard, believed and meditated upon. And because the paths of our life be slippery, and we but feeble and faint, we must have a staff to walk by, & that is, a lively faith. Our guide must be the spirit of God, which is a spirit of wisdom, knowledge, understanding, courage & truth. And because the way wherein we must walk is holy ground (for it is Jesus Christ the righteous) we must therefore put off our old shoes of our beastly affections, which carried us every way before, and put upon our feet the shoes of preparation to the gospel. In this our turning again we shall meet with many discouragements, we must therefore cover our heads with a helmet of hope: and least we should meet with our old enemies, the devil, the world, and our own flesh, to make us retire back again, we must put vpō us the whole armor of God, be valiant, & quite our selves like men, and so march on forward towards our heavenly Canaan, And if at any time we chance to lose our way, being either benighted, or weatherbeaten, or otherwise beguyled, we must go about the city, by the streets and open places, and inquire of the watchmen, the ministers that go about the city, if they did not see him whom our soul loveth: and if they shall show us where he is, we must not say, I have put of my coat, how shall I put it on? but leaving all such dilatory pleaes, turn again, and meet him with speed and great joy.

If these be the qualities and properties of true repentance, then are many in the world far from true repentance. The papists dispense with murder and treason, as, the killing of king John, the prince of Orange, the king of France, and others can testify. The price of whoredom, incest, sodometrie, partricide, matricide, fratricide, and of all sin, is set down in the market of Rome, where Omnia sunt venalia, all is for money, and the devil is clarke of the market: Far enough therefore are they from true repentance, neither can they be saved except they turn again. Their foolish penance which consisteth of whipping. creeping to the cross, going barefoot, and such like, God never required, and therefore no true repentance, except they leave those and turn again. The Turk is ruled by his alcoran, even darkness it self, and not by the word of God; even light it self, and therefore (so long) he cannot turn again. The Jews deny Jesus Christ the right way, and therefore are far from this turning again. The Anabaptist relinquisheth the written word of God, & relieth upon his drowsy dreams, and night revelations, and therefore shall hardly, or never find the right way, except he turn again. The Neuter is for any way, and therefore shall hardly or never find the right way, except he turn again. The Atheist saith in his heart, there is no God. The Machiuel with the Atheist will not know that there is either God or devil, hell or heaven, and in all their actions they quench the spirit of God, & that one day shall they know to their cost, except they turn again. The profane worldling with Esau weepeth, not for his sins, but for the loss of some worldly commodity, but this is no true turning again. The presumptuous person driveth of all to the last hour, and therefore is like to be prevented, if in time he do not turn again. The desperate person hateth himself for his sin, and because he wāteth Christ the way, and faith his staf • e, he layeth hands violently upon his own body, & destroyeth the good creature of God, & so turneth further from God then ever before. The turning turner that turneth with the wethercocke in the wind, crieth, this is the true religion: believe me now good brethren, but he also must turn once again by true repentance, before he can be saved. The church papist turneth in show but not in truth, and therefore shall have his portion with hypocrites, except he turn again. The Libertine saith he turneth in heart, but not in act, in words but not in works, but because he bringeth not forth the fruits of repentance, he shall be cut down if in time he turneth not again. The Barbarians turned from Scylla to Charabdis, from one extremity to another, for one while they called Paul a murderer, another while a God▪ Our Brownists also, once accounted highly of God's ministers, now they call them murderers, & false prophets, once they thought our church to be the only church, but now no church, but I hope tha • some of them will turn again, and all that belong unto God shall one day turn again, and my hearty desire is that all might turn again. Some turn from popery to atheism, from one sin to another, but to God they cannot turn except by true repentance they turn again. Some turn as dogs do▪ that is, eitheir to their vomit again, or else to snatch at them which bring them meat. I would to God I could devise a way to make userers turn again, but I fear me I shall not, for they which cā cousin all laws, will be (no doubt) too cunning for me. Usury is a devil that all the disciples of Christ in England cannot cast out, for it is a kind that will not be cast out but by fasting and prayer. We read that there was a man possessed with a devil called legion he kept amongst the graves, and no man could pass quietlie by him. I think userers also are possessed with the same devil, for no man can pass without his marks. The father crieth, Oh my son is undone by the • surer: the sonne crieth, oh, the usurer hath eaten up my father: and everyone that cometh that way where this same devil keepeth, crieth, God keep me from the userers hands. No statutes, nor laws, can tame usury, for he hath so many turnings, & turnagaines, that a man cannot tell where to find him. He is in money, in wares, in buying and selling▪ for ready money, for time, in borrowing & lending, by himself and by his brokers, the devils hun • smen. And this is certain, usury is grown so strong, that it hath sinews and bones like a man, & walketh up and down the streets like a seruingman, like a gentleman, like a marchantman, I hope no man may justly say like an Alderman, god forbid. But this I am sure of, it walketh so stoutly, that it taketh the wa • of all honestic & religiō. These turners are like the devil, that when he was out of the man, would needs be in the swine: but wheresoerver they be, they will be doing of small good. But these turners will never turn into heaven except they turn again. My brethren, in many things we sin all, and therefore let us at all times turn again with mourning and weeping, and renting our hearts, and let us take heed that we condemn not all that are not yet turned again, no • turn so fast as others do, for if they belong unto God, they shall be at the last turned again, and far goeth he that never turneth again.

In every turning again there is ter •••• a 〈◊〉 , & terminus ad quem, that is, the thing from which, & the thing unto which we must turn. Paul showeth us that we must turn from idols to the living God. And Jeremiah in the first words of the text showeth that we must turn from disobedience to true obedience, for the reproving of the one is the approving of the other, and the forbidding of the one is the commanding of the other. And no marvel, for disobedience is as the sin of witchcraft, but obedience is better then sacrifice. And to say the truth, they are truly turned unto God, that are truly obedient to the word of God: and they are indeed disobedient persons, which disobey the word of God. And therefore let us make what show of holiness we can, if we obey not the word in all that concern us, we are unholy. Let us pretend what lets we list, if we obey not the word we are no true cōuerts. The word of God forbids us to follow the fashions of the world, it forbids men to wear long hair, and woe men to lay out their hair, and both men and womē to disguise themselves with strange attire, now if we shall practice the contrary, we turn from God & not unto God. The Lord in his word forbiddeth all lying, and false dealing, to deceive, and all deceit to live, if any mā in his shop, or elsewhere shall use both, they may well hear the word, but God will know them from obedient children. And so we are to examine our selves for euerything, for the wickedest man that liveth may hear the word gladly, reverence the preacher, and in many things obey the word. So did Herod, but he would still have his brothers wife: & so, many will love one sin or other as their darling. And truly, the devil will draw a man to hell with one bayt, as well as with a thousand. God's children therefore must strive against all sin, and in every thing obey the word of God both willingly and gladly, or else as God allowed the good things, & ever had somewhat to say for the evil he found in the seven churches of Asia, so will God reckō with us for all our sins, both of omission & commission, although he find some, yea many good things amongst us. Many under pretence of obedience to princes, would give entertainment to any religion, forgetting that God must be obeyed before man, but these men are disobedient to all, especially to the king of all kings, but truly obedient to none▪ Many again at this day amongst us cry nothing but obedience, obedience, as though they were compounded of obedience: but soft, all is not gold that shineth, & flattering Judas is not the faithfullest disciple. But how shall we know them? Ex vnguibus leonem: ex fructibus ar borem. The lion by his claws, and the tree by his fruit. The Lord saith, Come often to my table: the law saith, thrice a year at the least. We allow both, we obey both: some will obey neither of both yet they cry obedience, and cal us disobedient, but when will these disobedient persons turn again? The Lord saith, Let prayers and supplications be made for kings, and princes, and for all men: we have a morning exercise, where we are faithfully taught our duty, both to God and her Majesty, where prayers be made for the Queen, realm, and all other Christian princes, for magistrates and ministers, and the commonality, for our soldiers abroad, for our neighbors at home, for the prosperous succes of her Majesty's affairs, and for the good 〈◊〉 cesse of the gospel, for the distressed, for the released, for the sick, for the whole, and for all men. And though this exe • cise be commanded by the word, confirmed by the law, countenanced by the wise & godly magistrates, upholden by learned and godly preachers, 〈◊〉 of loyal and duetiful subjects, • eutified with a godly consent, and sweet harmony of them all, and approved by a daily blessing upon their labors by God himself: yet as soon shall we get a hare with a taber, as persuade some of them to come to this heavenly and religious exercise. And why so? It is in the morning by c • ndlelight, and that is not convenient, say some of them, and those wise men too. As wise as they are, they can be at plays by candlelight, & hear them until midnight, and that without any inconvenience too, and swear by their trothe they find more edifying in one play, then in twenty sermons, & yet never come at fermō: and as wise as they be, I could never hear thē yet say that it was inconvenient any manner of way to go in Queen Mary's days at one of the clock in the morning to hear a mass, but if the prince should command it again, by their trothe they see no reason why it should not be done again, but as for this Christian exercise, it is inconvenient in the morning: & if I could hear that they went to any other exercises on the day time, I would think they spake as they meant: but as they will never come at it themselves, so they see no reason why they may not discourage others, and upbraid them by their going unto it, after a most sco • nfull manner, calling them Saint Andrew's birds, holy men, & men that are inspired with the holy Ghost. Nay, to be a frequenter of that exercise, is a note of a Brownist, a Puritan and a disobedient person. And yet I deny not but that there may go thither as great hypocrites as thenselves which so much disgrace the exercise: yet these men will cry, obedience, and call us disobedient, but when will these disobedient persons turn again? The Lord saith Remember thou keep • holy the Sabbath day, the law confirmeth the same, we say Amen to both: some of these mē can dice, carde, bowl, shoot, tipple, swear, riot, and more, then this on the sabbath day, yet they cry, obedience, and call us disobedient: but when will these disobedient perso • s turn again? The Lord saith, pray in all 〈◊〉 of prayers, that is, in set prayers, in conceived prayers, in long, in short, as occasion serveth: the law of the land alloweth the same, we allow both, we obey both some will allow only read and set prayers, but will seldom come at any, yet they cr • e obedience, and call us disobedient, but when will these disobedient persons turn again? The law saith, if time permit not, sometimes omit reading for preaching, some say always omit preaching for reading, we crave the benefit of the law, they deny it, and yet cry obedience, and call us disobedient, but when will these disobedient persons turn again? The Lord saith, root out all remnants of idolatry, the law of the land commandeth the same, yet when we speak against idolatrous and blasphemous pictures in churchwindowes and elsewhere, and other superstitious relics of popery, these men which have their mouths full of obedience, call us disobedient: but when will these disobedient persons turn again? The law saith, if any offend the law, complain to the rulers, & let them redress faults: this we crave, they will none of this, for almost every private mā upon every private quarrel will accuse us, judge us, and punish us, yet they cry obedience, and call us disobedient, Oh, when will these rebellious & obstinate disobeyers both of God and man, be ashamed, and tu • ne again by true repentance? These mē are like Carus Gracchus that took upon him the defense of the treasury, whereof he was the spoyler: so they cry obedience to the law, whē no man do more disobey it then they do. Or they are like thieves, who having done a robbery, can makehue and cry after the true man. Some can hold one with a tale while they pick his purse, but these are cunning thieves. which can hold all the world with a • ale of obedience and conformity while they in the mean time deceive both prince, church, and commonwealth of their duties, and themselves of God's kingdom, if in time they take not a new course. These holowharted Ambodexters have learned to serve the time, but to serve their own turn, looking when time will turn, that they might turn with time: but if careful circumspection be had, which the necessity of these times requireth, and the sub • ilties of these enemies do crave, it will be no hard matter to discern the woodues, though they wander in sheep's clothing, by the noise of their howling, and o descry the asse (though he • et in the ions skin) by the length of his ears, • xcept they become truly obedient to God and man and so by true & timelie epentance they turn again▪ which God grant.

But here ariseth a questiō, that is this, Whether a man in turning to God, must forsake the company of the wicked, or no. If yea (as they must indeed) why did the Jews continue still • amongst the Assyrians, which were idolaters? & why wēttey not to Zion, the place for God's worship? Or if they could not because they were in captivity, to what purpose served this exhortation? The answer is not hard. There is a turning in outward action, and affection. In outward action, when a man doeth that which he ought to do, and may lawfully and conuementlie do 〈◊〉 . In affection, when a man would do that which he ought to do, but cannot, being letted outwardly by imprisonment, sickness, banishment, law, or such like: or inwardly by some natural infirmity. Ex • ples we have of both in the scripture They turned in outward actiō who with David fetched home the a • ke: so did the Ninevite which sasted & prayed at the Kings commandment: so did also the Jews and Grecians which burned their books. In affectiō turned the Jews in Babylon, which mourned and we Pt at the remembrance of Zion. In affection turned David in banishment, when he desired to go to God's house with the people but could not. In affection also turned those men which mou • ned for all the abominations that were done in the midst of Jerusalem: and in affection also the Apostle turned when he desired to do all that he ought to do, but could not being led captive into the law of sin. So we in many things may turn both in outward action and affection, as from idolatry to the gospel, from ignorance to knowledge, & in many things moe. Some things are yet wanting which the church should have (if she had her right) as namely a learned ministry throughout the land, and that holy and ancient discipline which was in the primitive church: but as yet we cannot have them, and therefore seeing in outward action we cannot have them, we have them in affection: that is, we pray for them, we would gladly have them if we might lawfully come by thē, and this we may do by the law: for the book of common prayer saith so in plain words, There was a godly discipl • ne in the primitive church, which is to be wished, and much to be wished that it might be restored again. And here witness with me I pray you that I speak not against the state, because I speak according to the Queens book, which is established by the whole state, and therefore also when occasion serveth it must be taught, and yet with great wisdom & discretion: for shall it be prayed for, and shall we not preach for it also that it may be much wished for? Yes beloved, for Ignotinulla cupi • c. There is no desire of that which is not known. And in affecting that which is wanting, we must beware that impatient rashness draw not our affections beyond the • onds of char • tie and modesty, least we forget to be thankful for that we have already: and so for our impatiency on the one side, and our ingratitude on the other side, we be rewarded in the ende with the loss of all. If thus innocently, yet wisely we hold a golden mean, we shall give no occasion justly to fear the sheading of blood, except by some butcherly Machiuel, who belike having lost his penknife, knew not how to make his pen but with a hatchet. You know my meaning, and so much for turning a gain.

Now followeth the reason of the exhortatiō, in these words: for I am your Lord. The word Lord in the original sig nifieth to command as a Lord, or to rule as a husband: 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 covenant with me, and married thyself unto me, and therefore I have power over you, and interest in you. This being the sense, the doctrine shall be this. First, that it is never in vain to turn to the Lord, for such is his love to those whose names are once written in his book of electiō, that finally he will not forsake thē, but most mercifully embrace them whensoever they shall faithfully turn unto him. Neither doeth he snew vsfauour in this sort, or in any sort because we by our turning again have deserved it, as the papists say, but because of his free and vndeserused love he hath made us this promise. And if any shall think that of himself h • hath will and power to turn to God by true repentance, he is deceived, for by nature we run from him with Adam. but God sought us up. By nature our thoughts are evil continually, our words are vain, our works filthy, but God must create in us new hearts, & make our words gracious & our works acceptable, and that by Jesus Christ, for of our selves we cannot so much as think a good thought, And as God • nely by his good spirit preventeth us, and worketh in us both the will & the deed, so by the same spirit he draweth us to himself, or else we never come unto him: and by no other spirit, but by the same also he finisheth & perfecteth that good work which he hath begun in us, and that in Jesus Christ. And as our repentance is of God only, so is our • aith also • for S. Paul saith, To you it is given both to believe and •• ffer. And S. John saith, It is the work of God to believe in Jesus Christ. And what have we that we that we have not received? And if we have received all the good we have from God only, and not of our selves, and that of his free grace and mercy, without any consideration of our parts, why should we not attribute all unto him again? and why should any part of our conversion or sal • ation be ascribed to our own works, or the works of any saint, or creature, in heaven or earth, and not wholly to the merits of Christ Jesus in his death and passion? I see no reason at a •• for shall the disobedience of one mā, Adam, destroy all the world, and shall not the obedience of one mā, Christ Jesus, save all that do believe? shall the works of men, of saints, of martyrs, of Marie, (all sinful) be sufficient, which were imperfect, & not the works of Christ Jesus, which are most perfect, and perfection it self? Is he the seed of the woman that brake the serpents head, and could he not do it without us? Is he the brazen serpent that healeth all that look upon him with the eye of a lively faith, and must we now lick our selves whole? But (say they) there is righteousness inherent in us, as the accident in the subject. To which we answer, first, though this be true in philophie, yet is it false in divinity, and therefore Paul saith, Take heed that no man spoil you through ph • losophie. Secondly, there is righteousness in us, as sin was in Christ, but Christ had no sin really of his own, but of ours by imputation, neither have we any righteousness of our own really, but of Christ's by imputatiō. Thirdly, God by his good spirit beginneth tighteousnes in us even in this life, but it is imperfect, and polluted so soon as it cometh into the stinking vessels of our corrupted nature, but it shall be perfect in the world to come, by Jesus Christ only. But yet say the Papists, as our evil works are available to condemnation, so our good works are to salvation: for (say they) Contrariorum contraria est ratio. The comparison is unlike, and holdeth not: for first, our sins are of our selves, our righteousness is of God: secondly, our sins are perfectly evil, our good is imperfect: thirdly, he that is guilty of one commandment is guilty of all, and deserveth damnation: shall we therefore conclude, that he which keepeth one, deserveth salvation? most absurd to grant. No, no beloved, both our conversion and salvation be the free work and gift of God. Heaven is our inheritance, ergo no purchase by us. It hath pleased our father to give us the kingdom, ergo we get it not by our selves. Saint John saith, Christ is the door by which we must enter. S. Peter saith, There is no other name under heaven whereby we can be saved, but only the name of Jesus Christ. And therefore to join Christ with us, and his perfect righteousness with our broken works, even vnholines it self, were but to put new cloth into an old garment, and so to make the rent worse, to put new wine into old bottles, and to lose all, to build half upon Christ, and part upon our selves, were to set part of our house upon the foundation, & part beside the foundatiō, and so to bring all under foot. And therefore if we will be wise builders, let us not do so unwisely, but let us ascribe all wholly and only to our good God, who hath so loved us in Christ Jesus, that albeit we have been disobedient • unto his majesty, yet if we will come when he calleth, and use the ordinary means when he oftereth them, & turn again, he will be still our Lord, and that for his promise • ache in Christ Jesus our • Lord, and yet all of his favor vndeser • ed, and love unspeakable, wherewithal he loved us before the foundation of the world was laid.

This doctrine is necessary for 2. sorts of mē. First, for those that are too much oppressed with the burden of their sin, even to despair: these men are to know that Christ spake to them, when he said, Come unto me all you that are heavy lo • den, and I will ease you. And the prophet here speaketh unto them whē he saith, O'ye disobedient children turn again, for I am your Lord Let them only believe, and pray Lord help my unbelief. And let not this be the questiō, whether God will be their good Lord or no, or whether they shall be saved or no, but whether they be surely persuaded of God's love toward thē in Christ, or no, which if they have, then if they turn again God will still be their Lord. The seconde sort are such as are not at all touched with their sins, but drenched in the sea of • inns, and feel not the waves: in the midst of the fire, yet feel not the flame▪ God's judgments are present, hell gates are gaping, death ready to strike them, yet they not abashed. No threatening, no promise, no example, nothing will make them forgo their sins, that God may forgive them: God make us feel our sins, that we may turn again, for this comfort belongeth to none but to those that in obedience turn to God by Jesus Christ our Lord. The second thing that from hence we learn is this, that the consideration of God's love towards us should move us to serve him in true obedience. This argument did Moses use to the Israelites. The Lord (saith he) will curse thy enemies, and them that hate the and persecute thee: return therefore, and obey the voice of the Lord, and do all his commandments. The same argument did Joshua use. The Lord (saith he) hath given you a land wherein you did not labor, cities which ye built not, and vineyardes which you planted not. Now therefore fear the Lord your God, & serve him in uprightness and truth. The same argument doeth David use, My soul (saith he) the Lord hath forgiven thy sins, healed thy infirmity, and satisfied thy mouth with good things, therefore my soul praise thou the Lord, and all that is within me praise his holy name. The same reason doeth Jeremiah use here, (or rather the Lord) Turn again & be obedient, & why? for I am your Lord. The same reason ought also to move every one of us to fear the Lord, for with him is mercy that he may be feared. Applie we this to our selves. No nation hath been longer urged with this argument then this our English nation: but hath it persuaded England to obey God? God indeed hath made us his vineyard, and done for us what he possibly could devise, by planting, dressing, hedging▪ watering, and defending us: Yet lo, nothing but sower grapes. Nay my beloved, have we not degenerated from our duty more then any nation? I would to God we had not. For thus stands the case with us, the more love, the les duty: the more mercy, the less pity: the more peace, the less quiet: the more knowledge, the les practice: come Spaniards, and we hold together: go Spaniards, we fall asunder: come sickness, & we send for the minister: come health, we hate the preacher: come death, we give a little to the poor: come life, some take all from the poor. When David of love sent ambassadors to visit the king of Ammō, they cut away half their beards, and curtold their garments by the buttocks: but some seek to cut their throats which do them most good, & that evē now. Jonathan used his fathers love to David's benefit, & by 3. arrows gave him warning of his fathers displeasure. But we, even many of us, do abuse our fathers love, shooting poisoned arrows at those that are true of heart, causing displeasure where none was, and that even now: when God maketh mē most able to do good, they are least willing, and that is even now. In time of dearth the richest men hoard up their corn, hoping still for a greater price. In time of war and common calamity, when men are infinitely charged, thē is every man for himself, setting the dice upon men, taking 5. shillings for one, & 20. for • iue. But by the way, these be no userers, but devils incarnate. One poor man beggeth of another. Elias goeth to Sarepta, and from thence to the Ravens for comfort. Lazarus goeth to the rich man's gate, the dogs give him his alms. Nabal's song is, I have not for David, & that even now when Nabal hath the devil and all▪ Now do men eat the calves of the stall, and the lambes of the flock, drink wine out of gold̄ cups, anoint themselves with costly ointment, wallow upon beds of iuory, and sing to the violl & musical instrument: & even now is Joseph's afflict • ō quite forgotten. Whē the Lord spareth us, we smite our fellow servants, when the Lord forgiveth us 1000. talents, we take our b • ethren by the throat for every farthing, crying not onnly pay that thou owest, but thy • oifer also, When God giveth Ahab a kingdom let Naboth look to his vineyard, & when Ahab is sick for Naboth's vineyard, and Jezebel religious in proclaiming a fast for Ahab's sickness, then let Naboth look to his life. There is nothing but joining house to house, & lande to land, til there be no more room except it, before a plague. The Israelites took their earings, & their jewels, & bestowed the upon a calf, the papists (like calves) would bestow all upon the popes bul, & we (like profane Esau ) are content to g • ue our patrimony for a mess of belly sorrow, as though God did spare us that we might spare none, as though he did give us our portions to wast prodigally, as though he gave us our meat to play withal, & to throw to the dogs, nay, as though his mercy and love should not make us merciful & loving, & as though his long suffering & patience were not to draw us to repentance.

The last thing that from this reason I observe, is this: that seeing as the love of God is so free, so continual, so undeserved, and so unspeakable, that therefore we set more by it then by any love in the world. Great was the love of Damon & Pithias, when one offered to die for another, but it was neither free, perpetual, nor undeserved, for Damon lo • ed Pithias, because Pithias loved Damon, & so one friend loved another: but God loved us when we were his enemies & hated him: their love ended with their lives, God's love is eternal, as himself: the love of princes is great, but princes may be unconstant, as was Saul, to David. The love of fathers is great, but they may be unkind, as they which offered their children in the fire to th • devil. Wives be unfaithful, as Delilah: scoffers, as Michal. Children may prove unnatural, as Absalom was. Servants are untrusty, as Gehez • e. Friends are famed, & fickle, as Joab and Judas. But the loving kindness of the Lord endureth forever & ever upon such as think upon his commandments to do them. There are many things wanting in the world which should bring us out of love with the love of the world. There wanteth ability in the king of Samaria: willingness in the wicked judge: there wanteth knowledge in Isaac, so as Jacob may deceive him: fid elitie in Laba • , so that Jacob is deceived: constancy in the Jews, which will cry Hosanna, & Crucifige, & almost all with a wind, so that Christ is executed: there wanteth in Pharaohs butler thankful remembrance, so that Joseph is forgottē: mercy in Rehoboam, wisdom and discretion in his young counselors, and a good nature in both is wanting, so that Quicquid delirant reges, ple • ctuntur achiu • . The whole land smarted for their folly▪ In all men wanteth somewhat, the whole world hath not all, things, no the world hath no interest in us, for we are chosen out of it by that God which saith here, I am your Lord. There are not wanting the contrary, which should be scorpion whips to drive us frō the world to the lord: as, the malice of Cain, the hatred of Esa • , the villainy of Joab, the unkindness of Hanun the treachery of Judas, the cruelty of Jezebel, the sickness of Ahab, the churlish nes of Nabal, the dissebling of Ananias: the beasts of the world are not benointed only with sower things, but the very milk that they yield is bittemes it self: for all is but vanity & vexation of spirit. There is not wanting ignorance, weakness, unwillingness, unfaithfulness, forgetfulness in all, imperfections in the best, nothing certain, but all changeable as the moon, fading as the flower of the field, and vanishing as the smoke in the air, all wax old as a garment, & as a vesture shall we all be changed. What should I say? Totus mundus in maligno positus est. The whole world is set on a mischief. But with the Lord our God the case is otherwise, for he is almighty and the Lord of hosts, & therefore is of ability to reward the godly whē they turn unto him, & to punish the wicked that will not obey him. He is our father by Jesus Christ, and therefore willing to receive us when we turn unto him: he is also a just God, & therefore will plague those which will not turn unto him • he hath all knowledge, and knoweth all things, & therefore he will know Barabbas from Barnabas, Esau from Jacob, Bethaven from Bethel, Simon Magus frō Simon Peter, Judas Iscariot from Judas the brother of James, Shiboleth from Siboleth, and who shall deceive the Lord? He is not as the son of man, that he should change his mind, & therefore he must needs be constant, and his counsel shall stand. He is not, he cannot be letted of his purpose, for he is in heavē, & doth whatsoever he will: he cannot forget his children, for he hath written them in the palms of his hands, He is always watchful over his children, for he that keepeth Israel, neither slumbereth nor sleepeth. A second information shall not miscarry him: for he that knoweth all at once, needeth no information. No orator no, not Tully nor Tertullus himself shall turn his mind, for he will never alter the decree that is gone out of his mouth •• yea, his counsel must needs stand, against whom no wisdom, no counsel, no strength can prevail. If he hath conceived any displeasure against his childrē, he will soon be entreated. He calleth us, he persuadeth us, he entreateth us to turn, and therefore let us turn unto him & obey him: he claymeth it as his right, it is for our benefit, he shall get nothing by our service, if we never serve him, he will lose nothing by us: if we obey him and be saved, he shall be glorified: if we do disobey him and damned, he will be glorified also: for no way will he lose an inch of his glory, & therefore let us turn again and obey him. He commandeth it in his law, when he saith, Thou shalt have no other gods but me. We confess it in our belief, when we say, I believe in God the father almighty, And in Jesus Christ, And in the holy Ghost, We pray for it in our Lord's prayer, when we say, Our father, hallowed be thy name, thy kingdom come, thy will be done in earth as it is in he auē: & therefore if we do not turn again, we break his law, we deny our faith, & we mock God himself in our prayers, his mercies should move us to obedience, his promises should allure us to turn again. If he correcteth us, it is that we might obey him: if he plague us, it is because we disobey him: if he spare us, it is that we might turn again unto him: if he defer his punishments, it is that we might not defer the time of obedience: if he be a swift judge against us, it is for that we have been so swift to disobey him. But if he doeth bear with us, and forbear us, it is to see whether his long suffering and patience will draw us to repentance. He is our Lord, and still offereth us love, we are his servants and always owe him duty: he is our Lord in goodness, power, wisdom, justice, mercy, providence, and in himself abo • e all, and therefore let us turn unto him before any. God for his mercies sake turn our hearts as the rivers in the South, that he may still be our God, and we may still be his people. What shall I say, when I can say no more? Oye disobedient children, saith the Lord, turn again, for I am your Lord. Now let us pray.