But how is that Consider with mee but 5. things and you may learne how The first is the cause which moved Christ to loue vs. Wee haue beene o Ephes 1.4 chosen in him by the Father that we might be saved by him and therefore hath Christ loved vs with a peculiar loue aboue other men Galat. 2.20 Therfore must we also loue our brethrē peculiarly in the Lord for that very cause because for ought we know they are the elect and chosen of the Father in Christ that they may be saved by Christ 2 The time when Christ loved vs. He loved vs first 1. Ioh. 4.19 Therefore must we also prevent one another in loue wee must not looke that they loue vs first for the heathens can bee content to yeeld loue for loue Mat. 5.46 But we must loue thē first and by so loving them stirre them vp to loue vs againe 3 The quality of the persons whom Christ hath loved He hath loved vs Ioan. 15.9 vs that is all all the elect Iewes and Gentiles Graecians barbarians bond and free men women the base and poore as well as the noble and rich for all which and therfore for all vs he dyed when as yet we were his enemies when as yet we were sinners Rom. 5.8 Therfore must we also loue all men be they sinners or seeme they iust seeme they our friends or be they our foes bee they of what estate and condition soever 4 The end for which Christ hath loued vs. He loued vs for no profit of his owne but for our soules health Therfore must we also loue our neighbours not for our owne gaine but for their good and thereto doth St Paul counsell vs Let every man be carefull for the things of his neighbour Phil. 2.4 5 The measure of Christs loue to vs ward It is a true loue for Christ is truth it selfe Iohn 14.6 It is an ardent loue◠for Christ laid downe his life he shed his blood for his sheepe Iohn 10.15 It is a never dying loue for Christ loues his vnto the end Ioh. 13.1 And therefore must wee also loue our neighbours truly earnestly constantly We must abandon al false feigned and vaine loue all corrupt loue all gainefull loue al tongue-loue and the like as Christ hath loued vs even so must we loue one another How this loue hath beene written in the hearts of the godly which long since haue slept in peace their practises are sufficient to declare Could any thing else haue made Moses pray to haue his name raced out of Gods booke rather then that the sinnes of the people vnder his government should not bee forgiuen Exod. 32.32 Could any thing else haue caused David to make his petitions to God for to lay the pestilence vpon him and his fathers house and to spare the people committed to his charge 2. Sam. 24.17 Could any thing else haue moved Paule to wish with his owne damnation to redeeme the reiection of the Iewes Rom. 9.3 What shal I tell you of Elizeus who took order for the safe returne of his enimies the king of Arams servants to their Lord and master 2. Kings 6.22 or of Ieremie who stood before the Lord to speak good for such as had digged a pit for his soule Ierem. 18.20 or of Steven who then prayed for the people when they stoned him Act. 7.60 Naomi might haue done her kinseman all the disgrace set downe in the law she might haue pulled of his p Ruth 4 7. shee she might haue spit in his face and so haue defamed him and his house for ever yet would she not Ioseph when he might haue disclosed the lust of his mistris and haue saued his owne q Gen. 39.19 imprisonment did choose rather to conceale it The supposed father of Christ that iust one perceauing that his betrothed spouse was with child before ever they came together was minded to put her away r Mat. 1.19 secretly for hee would not make her a publike example But all these are dead and gone and I feare me I may to truely say it their loue is also dead and gone with them For if not so could deceit could bribery could oppression could rapine could vsury could many more such adversaries of true loue bee so common among vs as they are Whence is it that the hand of Caine is so ready at the throat of Abel Gen. 4.8 Whence is it that the shepheards of Gerar and the shepheards of Isaac cannot agree Gen. 26.20 Whence is it that Esau hateth Iacob Gen. 27.41 that Ioseph is ready to be sold for 20 peeces of silver Gen. 37.28 That Saul seeketh David to slay him 1. Sam. 20.33 that a man lieth wounded by the high way neither Priest nor Levite will helpe him Luk. 10.31 32. Is it not from our want of true loue Now haue we many of Haman his spirit who did malitiously informe Assuerus against the Iewes that so he might vtterly destroy them Hest 3.8 9. and many of Doeg his spirit who by his false accusatiō murdered 85 Priests and smote the city Nob with all the men women and childrē in it 1. Sam. 22.9 18. and many of Ziba his spirite who did wrongfully slander Mephibosheth his Lord vnto the King 2. Sam. 16.3 Now the great man curseth the poore the poore man complaineth of the rich the seeming godly man hateth his neighbour for he is wicked the wicked man flyeth from the pure in heart he is not for his purpose Knowe wee any thing wherein our brother hath offended wee will ring it presently in the eares of his dearest friends But know we no ill by him A smal matter we can and will forge enough only must we haue one condition yeelded vnto namely that we shall not be reveiled then our brasen faces will beare vs out without blushing to report of any mā that there is neither honesty learning nor religion in him or that he is good for nothing but to be factious or the like Thus doe the wicked ſ Ps 11.2 bend their bow and make ready their arrowes vpon the string that they may secretly shoote at them which are vpright in heart And can wee much blame them for so doing since their nature is so to doe Vilium est hominum alios viles facere qui suo merito placere non possunt placere velle aliorum comparatione You may hold it for a truth St Ierome hath spoken it It is the property of a vile nature to seeke by tales to make others vile or by comparison with others to come to he accounted of Dead soules I haue no hope to moue to feeling hearts which God vouchsafeth to touch with his powerfull word as with a sharpe t Heb. 4.12 sword is my speech made Read and remember what is written in the law Thou shalt not walke about with tales among thy brethren Lev. 19.16 Learne and forget not why Ierusalem was reproued it was because
* Exod. 32.27 28. Levites to kill all them which worshipped the golden Calfe did so please God that he turned the curse of Iacob against Levi to a blessing Deut. 33.8 c. But once take away a good cause from zeale and the very absence of it shall make zeale iniquitie If Ioshuah in zeale desire Moses to forbid Eldad and Medad to prophecie Moses will tell him that his zeale is envie Numb 11.29 And let not Peter in zeale desire Christ to pitie himselfe vnlesse he will be called Sathan for it Mat. 16.23 Though Saule never so zealous as he thinks in Gods cause breath out threatnings and slaughter against Christs Disciples yet in the ende hee shall receaue a reproofe from Gods owne mouth It is hard for thee Saul to kicke against the pricke Act. 9.5 I can easily perswade my selfe that all such men as these were of whose forwardnesse in taking vp their owne and voluntary crosses you haue already heard are very zealous in their sufferings yet because their zeal is not accompanied with a good cause because they doe whatsoever they doe in this with a misconceit of Gods word I must needs say that their zeale is not worth commendation it is superstition it is abomination Although Martyrdome be an excellent worke and the gift of God and howsoever Polycarpus did very well to giue thankes and praise to God when he was put into the fire as Eusebius specifieth Lib. 4. Eccles hist cap. 15. yet hence it cannot be proued that a man should voluntarily endanger his life or any way torment himselfe Let Marculus fling himselfe downe headlong from a rocke and let Donatus in like sort cast himselfe into a pit both with intent to end their liues yet shal they not therefore be called Martyrs saith St Austin Trac 11. in cap. 3. Iohannis Dost thou deserue to be called c Ier. 6.30 reprobate silver because the LORD hath reiected thee or art thou to bee compared to the d Esai 57.20 raging sea whose waters cannot rest but must cast vp mire dirt Be thou never so wicked yet thy death may be like to the death of a Martyr e Aug. conc 2. in Psal 34 There were three at once on the crosse one the Saviour of the world the second a repentant sinner which was to be that night with Christ in Paradise the other a theefe farre from repenting who was to bee rewarded with damnation All these three had like punishment howsoever their causes were altogether different Wouldst thou be coūted a Martyr at thy death saith the same father in his 71. Ep. which is to Dulcitius be thou then a good Christian in thy life assuring thy selfe that it is not the punishment but the cause that maketh the Martyr Eor saith he Lib. 1. c. 17. contra ep Parmeniani if punishment without due regard of the cause be sufficient to eternize a Martyr then let Pagans bee Martyrs as oft as they are lawfully punished for their superstitiō which in their opinions is holy religion yea then let the devils bee Martyrs too for they also in a sort suffer persecution at the hands of Christians when their temples all the world over are overthrowne their Idols broken their sacrifices prohibited their worshippers punished The consideration of the absurdity hereof maketh him in the same place to conclude Non ergo ex passione certa est iustitia sed ex iustitia passio gloriosa est A man is not therefore righteous because he suffereth but his suffering is therefore glorious because it is for righteousnes And therefore the Lord hath not said in generall blessed are they which suffer persecutiō but he hath restrained it blessed are they which suffer persecution for righteousnesse sake Mat. 5.10 It is the righteous cause then that maketh the persecution glorious if our death be for righteousnesse sake blessednesse shall attend vs yet with a caveat that we be not the procurers of our owne persecutions that we be not the causes of our own deaths For if we are such the goodnesse of our causes cannot excuse vs. Christ his counsell is when they persecute you in this citie fly vnto another Matt. 10.23 So farre is hee from willing vs to vndertake needlesse crosses Wherevpon Clemens Alexandrinus in his 4. book of his Stromata discourseth thus Christ perswades thee to fly not as if it were ill for thee to suffer persecution or as if thou shouldest feare death but that thou mightest not be author of any ill either to thy selfe or to thy persecutors Wilt thou not obey him then art thou presumptuous over rash running vnadvisedly into manifest dangers Thou canst not be ignorant that it is sinne against God f Exod. 20.13 to kill a man Knowe this then that if thou dost not fly in time of persecution but dost offer thy selfe to be apprehended by the persecutors thou killest thy selfe as much as in thee lyeth thou giuest assistance to effect the wicked intents of such as persecute thee What then Is it lawfull to fly in time of persecution Hee that flyed not but stood to it and suffered death for vs all telleth vs that the good shepheard giueth his life for his sheepe Ioh. 10.11 but an g Ioh. 10.12 hireling and he which is not the shepheard neither the sheepe are his owne seeth the wolfe comming and hee leaueth the sheepe and flyeth and the wolfe catcheth them and scattereth the sheepe h Ioh. 10.13 so the hireling flyeth because he is an hireling careth not for the sheepe If then the shepheard ought to put his life in ieopardy for his sheepe and if all that fly be not shepheards but hirelings how is it that the shepheard may flie St Austine in his 180. Epist which is too Honoratus is of opinion that Christs flocke purchased and gotten with his owne blood may not bee forsaken and made destitute of the necessarie ministery Wherevpon this is his resolution that the Pastor when and where there is none to supply his room so that in flying his sheepe may bee brought in danger of destruction ought not to fly but with a bold minde to abide and sustaine persecution evē vnto death if need be When S. Paule fled from Damascus let downe through the wall in a basket Act. 9.25 the Church was not left void of the necessary ministery but the thing which ought to bee done was accomplished by other faithfull brethren which remained there all which willed and egged him forward that he should preserue and keepe himselfe to the vse and profit of the Church and therefore he addeth let the servants of Christ the ministers of his word and sacraments doe that which he hath commanded and permitted let them fly at all times i Mat. 10.23 from city to city when any of them specially and personally is sought of the persecutors so that the Church be not left desolate of others which are not so persecuted that their fellow servants
by our Master haue beene enioined vs. Shall I need to tell you as the prophet Ieremie told the Iewes Ier. 9.2 that in heart you are all adulterers and an assembly of rebels You know it as well as I. Shal I remember you how you as they did do y Vers 3. bend your tongues like bowes for lies to belie and slander your neighbours how there is no courage for truth vpon the earth how every one proceedeth from evill to worse Would to God remembring it would amend it And may it not so be amended Is z Ierem. 8.22 there no balme in Gilead Is there no Physician there Why then is not your health recovered The reason is plaine the balme of Gilead is not soveraigne for you the Physicians there can little profit you vaine is the helpe of man if you will recover your soules health Cast downe your selues before the LORD The time will not suffer me neither hath it ben my purpose to enter the particular examination of those our duties before specified and in diverse respects laid vpoâ— vs. Sith the performance of al the rest consisteth in obedience that first duty which the LORD as our Master requireth at your hands I haue chosen to speake therof aboue the rest as most befitting the times wherein we liue Concerning therefore our first duty to our chiefest Master our obedience consisteth in this that we conforme our will to Gods will with a resolution to doe his will Many are of Israel which are not Israel many are of the seed of AbrahaÌ„ which may not be called the children of Abraham So S. Paule told the Romanes chap. 9. ver 6.7 So may I say here many do will that which God willeth who notwithstanding conforme not their wils to Gods wil neither can be said to do his will Where it shal not be much amisse for vs to examine what it is to frame our wils to Gods will and what it is to do his will both which if wee will learne with a purpose to performe them we shall in some good sort discharge our first duty we shall obey our Master God hath a will which is holy is pure is perfect eternall everlasting from all beginning according to which his doings are incomprehensible his iudgements secret his waies past finding out by which he ruleth all he governeth all he guideth and protecteth all in which all things are as they are This will of God is alwaies fulfilled no man hindreth it no man stoppeth it The Lord hath his decree aboue all the inhabitants of the earth of the Sea and whether they will or no they must be obedient If he call a bird from the East that bird must come if he speake he will bring it to passe if he purpose he will doe it his counsell shall stand he will doe whatsoever he will Esay 46.20 According to his will he worketh in the armie of Heaven and in the inhabitants of the earth none can stay his hand nor say vnto him what dost thou Dan. 4.35 It was Iehoshaphats acknowledgment In thine hand O LORD is power and might none is able to withstand thee 2. Chro. 20.6 No Annas no Caiaphas no Herod no Pilate no Iew no Devill could haue wrought the death of our Saviour Christ if the Lords secret will and counsell had not before determined that it should be done There are two causes why this wil of God is called secret or hiddeÌ„ 1 Because it is so indeed to aâ—â—â—â—en til such time as God manifesteth by events what hee hath appointed to every one In respect whereof St a Chap. 4.15 Iames willeth every one to put in this condition if the Lord will and if wee liue to doe this or that 2. Because the reason of the Lords will thus or thus when it is manifested for the most part is not comprehended of man but is hiddeÌ„ in himselfe as why he chose Iacob refused Esau why he put Saule away from the kingdome for one offence and not David for many no man knoweth it is hidden in the Lord. Onely this we knowe that he b Rom. 9.18 hath mercy on whom he will haue mercy and whom he will he hardneth Now your dutie in regard of this will is as hath beene said Non est curiosè investiganda sed adoranda you must not sift it but highly reverence it so that whatsoever this hidden will be concerning you whether to liue or die to bee rich or poore to be high or low in this world you must rest in the same and bee contented and giue leaue to the Lord that made you to doe with you and dispose of you at his pleasure then afterward when the Lord reveal it by effects much more must yee rest in it giue him thankes howsoever it is Good c Chap. 2.10 Iob took at the Lords hand evill things as well as good sower as well as sweet the losse of all as well as the possession of al so must you do say with him The d Iob. 1.21 Lord hath giuen the Lord hath takeÌ„ it blessed be the name of the Lord. But what Are we able to know how the Lord e Iob. 38.41 feedeth the young ravens how the Phenix is hatched how the Storke is kept Doe we waver do we faile in things that be common among vs Since then this will of God this absolute this secreat this hidden will of God is such as our wils may in no wise be conformed to it let vs lay our hands vp on our mouths and stop the course of our lips lest medling with such secrets we falter in our speeches before the Lord. God hath another will which is manifested vnto vs which I call another will not as if it differed from the former in nature for Gods will is one and the same but because it remaines no longer hidden as the former doth For Gods will as yet it is partly vnrevealed is commonly called his hidden or his secret will but as it is made knowne to vs by the written word and continuall successe of things so is it called the revealed will of God And this is that will of God to which wee must make like fashion and frame our wills And so shall we doe if first we will nothing but what God willeth then if will it in such a sort as God would haue vs will it and lastly if for such ends What God willeth you cannot well at lest you should not be ignorant The Scriptures teaching that the best of you is borne in iniquitie and conceaved in sinne and feedeth vpon transgressians doe they not tell you that God willeth the amendment of your liues The not long since pretended invasion which made the stoutest to feare the late and long and yet during famine which hath made most to faint This Sermon was preached Sept. 15. 1597. the now raigning sicknesse among vs which hath taken away diverse of our
receaue evill Iob. 2.10 God hath promised and hee cannot but performe that whosoever calleth vpon his name giueth care to his voice as to the only shepheard of his soule good things shall betide him in this world and his soule shall liue Ier. 38.20 his plants shall prosper his counsels shall take effect his corne and oyle shall multiplie he q Deut 15.6 28 12. shall lend to many but shall not borrow himselfe his children like so many oliue branches r Psal 128.3 shal enclose his table round about If this cannot perswade you and what godly heart can it not perswade to forsake those your wicked helpers and to rely only on the Lord then heare farther God hath promised he cannot but performe that whosoever will not giue care to his voice but will relieue himselfe by the practises of cunning men witches coniurers and the like preferring Belial before Christ the Prince of darknesse before the ever-shining morning starre errour because it pleaseth before truth because it smarteth may ſ Deut. 28.38 sow his field but shall never reape it for the grashoppers shall destroy it may t Vers 39. plant his vineyard and dresse it but shall never drinke of the wine nor gather the grapes for the wormes shall eate it may haue u Vers 40. oliue trees in all his coasts but shall not annoint himselfe with the oyle for his oliues shall fall may x Vers 41. beget sonnes and daughters but shall not haue them for they shall goe into captivitie The Lords still-stretched-out hand shall smite such a one with a y Vers 22. consumption with a fever with a burning ague with fervent heate with a sword with blasting with mildew all these shall pursue him till hee perish z Vers 23. the Heaven that is over his head shall be brasse and the earth that is vnder him shall be yron You that haue knowne it may remember you that haue not knowne it may learne that in the 28. of Deut. from the 15 verse to the 68. there are besides those which I haue recited many other as grievous plagues assuredly allotted to all such as disobeying the Lords voice shall rely vpon such helplesse helps as I haue already mentioned We read 2. Chron. 16.12 that King Asa was punished with death for no other cause but because in his sicknes he sought for help at the Phisitians not of the Lord and can we be so senselesse as to thinke when for recovering of our lost goods or of our healths wee seeke to Sathans instruments that we shall escape vnpunished If Ahaziah consult with Beelzebub the God of Ekron about the recovering of his health the Lord wil send him word that he shall not come downe from his bed but shall there die the death 2. King 1.4 If Saule aske counsaile of a witch the archers shall wound him and his owne a 1. Chro. 10.4 sword shall kill him 1. Chron. 10.13 If Manasseh vse them that haue familiar spirits God wil send him such evils that who so heareth of it both his eares shall tingle 2. King 21.12 If this cannot perswade you and what godly heart cannot this perswade to forsake those your wicked helpers and to rely only on the Lord as you haue heard what dome abideth you for running to such helpers heare also how such may bee deciphered vnto you out of the holy Scriptures Would yee knowe how to cal them yee may tearme them rebels against the light Iob. 24.13 brethren to dragons Iob. 30.29 snares of a fowler in all their waies snares for the vngodly Hos 9.8 if thou list to scanne their descent they are the seed not of Iudah but of that cursed father of Canaan their fathers are Amorites and their mothers Hittites Ezec. 16.45 If their alliance Samaria is their elder sister Ezech. 16.46 If the lot of their inheritance it shall be a never-ending kingdome but full of weeping and gnashing of teeth Mat. 8.12 where their table shall bee a table of Devils 1. Cor. 10.21 their diet worse then that Coliquintida 2. King 4.40 their mirth folded vp in the pride of a smoake Esay 9.18 So is it not for nothing that witches may not be suffered to liue The charge is giuen against them Exod. 22.18 The Prophet Ieremy hauing roundly glanced at their faults foretels their fall that they shall surely bee consumed with famine and with the sword chap. 14. ver 15. with famine for their disquiet with the sword for their execution And c. 50. v. 35. he saith there shal be slaughter vpon the Chaldeans a slaughter vpon the southsayers the rather because they are the vengeance of the Lord the vengeance of his Temple Ch. 51. v. 11. The like favour for all the world is to be found at the hands of Ezechiel chap. 13.9 where hee denounceth against all glosing Prophets which see vanitie divine lies that the scourge of God shall be for ever vpon them that they shall not bee in the assembly of Gods people that they shall not be written in the writings of the house of Israel in the booke of life that they shall not enter into the land of Israel that heavenly Ierusalem Of like severitie is that sentence pronoūced by the Prophet Esay chap. 47. Where willing the Babylonians to repaire to their sooth-sayers to their astrologers to their starre-gazers to their Prognosticators for all these names hee there vseth verse 12.13 And to make triall whether they can finde profit or strength among them he speaketh to them in the 14. vers thus Behold they shall be as stubble the fire shall burne them they shall not deliver their owne liues from the power of the flame yea they shal be so consumed with the flaming fire as that there shall not be anie thing remaining no not to much as one coale to warme at nor anie light to sit by Considering then your owne lots and this their portion can yee hope for anie helpe at their hands Iudge vprightly you shall finde that neither their leaues are delightfull nor their blossoms gracefull nor their fruits restoratiue yea you must confesse that they are but so manie broken reedes full of splinters whereto if you leane you may wound your hands you may pierce your hands you shall never helpe your selues By this I doubt not but it appeareth what affiance may bee had in all worldly helps of what sort soever Now would I perswade you that all true helpe is to be sought for at the hande of the God of Iacob For it is he the Lorde none but he since all worldly helps are vaine it is he the Lord that will lift you vp And of this shall yee be well perswaded if yee meditate vpon Gods presence vpon his liberality vpon his ability vpon his willingnesse for as he is most present with you most liberall to you most able to helpe you when you stand in need so also
of iudgement And so is it here The truth of God the neverfading truth of his promises hath somewhat beene encombred with doubts This doubt hath especially beene made How it may stand with the constancie truth of the eternall God to pronounce a iudgement against any man or place and not effect it or to repent for any thing hee hath done or hath promised to doe hereafter For if it bee plaine that God faileth in bringing to passe his iudgements and threatnings how can I assure my selfe that he will be constant and faithfull in his mercies and promises if it bee plaine that hee repenteth for any thing that hee hath done or hath promised to doe hereafter how can I assure my selfe that he will not repent of those good promises which I account of as made vnto my selfe Now who knoweth not how the Lord repented for making man on the earth Gen. 6.6 how hee repented for making Saule King 1. Sam. 15.11 and how he promised to repent of good or evill accordingly as man should repent of or hold on his evil Ier. 18.7 8 9 10. The LORD said vnto Abimelech Thou art but a dead man because of the woman which thou hast taken Gen. 20.3 yet the event fell out otherwise and Abimelech was purged with God The LORD said to sicke Hezekias put thine house in order for thou shalt die and not liue Esai 38.1 yet did Hezechias liue fifteene yeares after The LORD would haue it proclaimed in the streets of Nineveh Yet fortie daies Nineveh shal be destroyed Ion. 3.4 yet did Nineveh escape that plunge and was reserved to vnderstand of her finall destruction by the ministery of Nahum These places and the like intimating in some sort both repentance and also change of minde and purpose in the LORD of Heauen may be some cause of the former doubt For satisfying whereof diverse haue answered diversely Some answer thus As the spirit is said to make request for vs with sighes that cannot be expressed Rom. 8.26 so may God bee said to repent himselfe Now the holy spirit cannot bee said to cry as if it selfe did crie or to pray as if it selfe did pray or to sigh as if it selfe did sigh but because it stirreth in the Saints of God such affections and maketh them to cry to pray and to sigh And so they vnderstand that other place of St Paul Eph. 4.30 Grieue not the holy spirit that is say they take heed that by your wicked living yee offend not the Saints of God in whom the holy spirit dwelleth In their application they say that God may then be said to repent when he maketh his children in whom he dwelleth to repent for their sinnes But this exposition albeit in some places it may haue good vse as in those before cited of the holy spirit yet may it not generally be applyed to all such places wherein God is said to repent It repented God that he made man Gen. 6.6 Here this sense may not bee admitted to say it repented man that God made him for it repented God himselfe that he made man It repented God also that hee had made Saul king 1. Sam. 15.11 neither here may this sense be admitted to say it repented Saul that God had made him King for it repented God himselfe that he had made Saul King I will speake suddenly against a nation or against a kingdome to plucke it vp to root it out and to destroy it but if this nation against whom I haue pronounced turne from their wickednesse I will repent of the plague that I thought to bring vpon them saith the Lord Ierem. 18.7 nor here may this sense bee admitted to say the people should repent of the plague which the Lord had thought to bring vpon them for it is God himselfe that will repent of the plague which hee had thought to bring vpon the people I deny not but God may truely be said to doe that which hee maketh vs to doe but to say whatsoever God may be said to doe therefore hee may bee said to doe it because he maketh vs to doe it this is vtterly to be denyed Others answer thus God may then bee said to repent and to change his mind when things themselues be changed For example sake as long as men ly wallowing in their sinnes the wrath of God Gods scourges shal be vpon them such is the wil of God revealed in the Law But when men shall repent them of their sinnes committed God also shall repent him of his fore-threatned plagues when men shall be changed there shal be a change also not in the will of God for that is impossible but in the wrath of God his curses shall be turned to blessings And this sense is tolerable in the place before cited Ierem. 18.7 8. I will speake suddainely against a nation or against a kingdome to pluck it vp to root it out and to destroy it but if this nation against whō I haue pronounced turne from their wickednesse I will repent of the plague that I thought to bring vpon them because they are changed from worse to better my curse shall bee changed into a blessing I wil repent of the plague that I thought to bring vpon them And in the 2. verses following 9 10. he saith I will speake suddenly concerning a nation and concerning a kingdome to build it and to plant it but if it doe evill in my sight and heare not my voice I will repent of the good that I haue thought to do for them because they are changed from better to worse my blessing shall also be changed into a curse I will repent of the good that I haue thought to doe for them This exposition howsoever it be naturall to this place may not generally be fitted to all other places I deny hot whē men repent themselues of their sinnes committed but that Gods sentence in regard of any eternall punishment to bee inflicted on them shall be changed but to say that his sentence in regard of temporary punishments shall bee changed is more then I dare as long as I thinke of the continuall afflictions wherewith godly hearts haue dayly beene tryed Others answere thus God may be said to repent as he is said to be angry ielouse Where we may note that these attributs and all other like these must be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if they were vsed for mans easier vnderstanding It is a common thing for God in his holy word to apply himselfe to our capacities and to attribute to himselfe such things as are vsuall in the course of our liues For instance because men vse not to bee revenged on others except they be angry therefore when God revengeth our wickednesse he is said to bee angry Againe because men by their exceeding care they haue to keepe their wiues chast doe get to be called iealous therefore God caring in like sort to keepe his spouse chast to preserue his Church spotlesse is