But euery man will alleage for himselfe , that he is none of those that come vnto God in pretended resolutions of obedience ; hee comes in deed , that is , in the practise of a Godly life . Let vs examine a little the truth of this allegation . There is but one way of comming vnto God ; there are many crooked by-paths ( yet broad and beaten waies too ) which carry vs quite away from him . He who walkes in the way , which Gods Word hath chalked out vnto him , he and none but he , is comming vnto God ; and how few bee there that care either to finde or follow this way ; They which follow the guidance of their own corrupt and crafty reason , may come vnto wealth or worldy preferment , but certainely by this way they can neuer come vnto God : and how many bee there that wander in this way all their life long . But the Apostle hath giuen them their doome . 1 Cor. 2.14 . The naturall man perceiues not the things which are of God , neither can he , for they are foolishnesse vnto him . They which follow the bent of their owne sensuall appetite , may wallow in bodily and filthy pleasures ; but by this way they can neuer come to God , nor to those pleasures which areat his right hand for euermore . Last of al , they which walke in the way wherein the Multitude walkes , and follow onely the fashions of the present time , they may at length arriue at that place , where they shall meete with most company , but neuer there where they shall meete with God , and the best and most blessed company . Seneca . Tritissima quaeque via maxime decipit . The most beaten and broad way , leads vs farthest out of the right way . What therefore remaines , but onely this ? If thou wouldest haue assurance , that thou art in the number of those that truely come vnto God , see whether thou takest his word for a lanterne vnto thy feete , and a light vnto thy paths ; for this alone is the straight way chalked out by God , and bringing men vnto GOD. And let this suffice for the Act of our comming vnto God ; the Circumstances of this act must now bee handled , which are in number three .

The first , is the Generality of the persons returning or comming vnto God , implied in the word , Wee ; that is , All wee , the whole Congregation , Behold , wee come . Had not their comming beene a ioynt and generall comming , they could not thereby haue obtained that which they sought for . What was that ? The remoouall of such heauie iudgements as lay vpon them , and the auerting of more heauie , which by the Prophets were threatned against them . A particular man by returning vnto God , may turne away a particular iudgement hanging ouer his owne head ; but where the rebellion hath beene generall , and where the iudgement prepared is some generall calamity , there it must bee a generall conuersion and comming vnto God , that must turne away his wrath . Ezek. 14.14 . Noah , Daniel , or Iob , may deliuer their owne soules by their particular repentance , but they shall saue neither sonnes , nor daughters , they onely shall be deliuered , but the land shall be wasted . If the Sea roare and swell , threatning to breake downe the banks , and ouerflow some large plaine ; it is not the care of one or two in keeping or repairing their banks , that can preuent the inundation : euen so when God , ( that I may vse the phrase of the Prophet Ieremy ) shall roare from aboue against a nation , and be ready to swallow them vp : If there be not a generall indeauour in stopping him from making a breach , the indeuours of some few cannot preuent the deluge of his wrath . Would we therefore ( the people of this land ) preuent a generall calamity , which out of doubt hangs ouer our heads for our generall impiety ; Iet vs troope together , and one call vpon another ; Hos. 6. Come let vs returne vnto the Lord , for he hath spoiled vs and he will heale vs , he hath wounded vs , and hee will binde vs vp againe . Let the children of Israel , Ier. 50. Verse 4. and the children of Iuda Come Together , and weeping seeke the Lord their God : In briefe , let vs all ioyning together , hands , hearts , and voices , say truely and vnfeinedly vnto God , Behold , wee come vnto thee ; and then there is no doubt to be made , but he will turne away his fierce wrath from vs . But alasse , what hope or likelihood is there of such a ioynt and generall returning vnto God ? Euery man indeed seemes willing that others should turne from their sins and come vnto God , but the most are desirous to stay behinde themselues , or to be the very last in this returne . The Laity are much troubled , and heartily grieued at the Scandalous sins of the Clergy , and by all meanes they would haue vs forced to come vnto God ioyntly and generally , without leauing any one stragler of our company behinde vs . But when the matter concernes themselues , I see no such generall displeasure against their owne sins , no such care or indeauour to returne ioyntly and generally vnto God in their owne persons . And I am afraid wee of the Clergy are quit with them in the same kinde : inueighing mightily against their sins , and crying aloud vnto them , Returne , and yet in the meane time going on in our own . I might say the same of the great and mighty men of the land , compared with the poorer and meaner sort of people . Both haue their proper and knowne faults ; each of them are wondrous earnest that the other might be reclaimed , and neither so forward as they should be , in reforming themselues . I see but one way to make vs come ioyntly and Generally vnto God ; and that is , if we can fall amongst our selues at an vnwonted and vnheard of , but most allowable and happy strife , who shall be the first in comming vnto God . I am sure there is euery where strife more then enough for worldly precedence : I would I were able to kindle in your hearts a spirituall ambition about this Holy Precedence , in comming vnto God . Let vs of the Clergie begin the contention ; and as we haue a prerogatiue of more neere and speciall attendance vpon God in regard of our sacred function : so let vs striue to come first and neerest vnto him in holines of conuersation . If we prooue dull and slacke herein , you the Nobles , the Magistrates , the great men of the kingdome , step forth , and claime your priuiledge . The high Officers of the Kingdome in Ciuill matters challenge a right of precedence before other men : but this is not all ; take notice I pray , of your full right . You are stiled and inrolled , Officers of Gods Kingdome , Wisd. 6. Verse 4. and therefore you must hold your precedence , as well in the Seruice of God as of the King . If neither Priests nor Nobles , Ministers nor Magistrates , will put in for this right of precedence : you of the commonalty , you of the lowest and meanest of the commonalty , striue to get the precedence from vs both . It is neither pride nor euill manners , in this case to thrust before your betters . Nay , in so doing , you make your selues more holy then your Priests more noble then your Princes . It was the saying of a Philosopher ; Philosophia stemma non inspicit . The Diuine may say as truly ; Theologia stemma non inspicit ; Diuinity lookes not vpon pettigrees . Hee is nobly borne , who is borne againe of the Spirit ; he is honourable , who makes it his honor , to be one of the first and formost in Gods seruice . Eccl. 10.20 . There is a seede of man which is an honour able seede : and this honourable seede are they which feare the Lord . Now my wish and prayer vnto God , and my earnest exhortation vnto you is this ; that you would all grow ambitious of this honour , that you would lay aside all other strife , and make this your onely strife , who shall first leaue his sinnes , who shall first come vnto God . If this strife were once a foot amongst vs , no doubt but we should come iointly and generally vnto God , as the Israelites here did .

The second Circumstance obseruable in this Comming of the Israelites vnto God , is now to be considered ; which is , the Celeritie or present haste vsed in this their Comming . ( Wee Come ) in the present Tense ; not wee will come ere long ; not we will consider vpon it when will bee our fittest time to come vnto thee . No such matter . Here is obedience without delay , present comming , answerable vnto Gods present calling . When God calls vpon sinfull men to repent and returne vnto him , the most giue him an answer , not vnlike that which Felix gaue vnto Paul , Act. 24.26 . Goe thy way for this time , and when I haue conuenient time , I will call for thee againe . But we must not refuse Gods conuenient time , and thinke to make him waite vpon our conuenient time . No , the practise of these Israelites must bee our patterne and instruction . Prosp. Obedientia non discutit Dei mandata , sed facit . True obedience doth not debate the case when God commands , but presently falls in hand with executing his command . Excellent is that example of faithfull Abraham . God saith vnto him , Genesis 12. Get thee out of thy countrey , and from thy kindred , and from thy Fathers house , vnto the land that I will shew thee . And so Abraham presently departed . Euen so when GOD bids the true seed of faithfull Abraham , to leaue their corrupt affections , to forsake their wonted wicked courses , and come into that land of Righteousnesse which hee shewes vnto them , they presently leaue the one , and come into the other . Delay is alwaies dangerous in matters of importance , but in this our comming vnto God , it drawes three Mischiefes after it , and they are mighty mischiefes too .

The first is , an vnspeakeable and intollerable Indignity , offered vnto the Sacred Maiestie of God himselfe . For when God calls vs to come vnto him , What staies vs from comming , vpon whom doe we waite in the Interim ? vpon whom ( as much as in vs lies ) doe wee make the great God of heauen to waite ? I will tell you . It is our owne base and sinfull lusts which stay our comming vnto God . For as the new married man answers in the Gospell vnto Gods inuitation ; I haue married a wife , Luke 14.20 . I cannot come : so sinfull men answer when God inuites them to come vnto him by true repentance ; We are wedded to our owne lusts ; wee cannot come . But who hath made this marriage betwixt thine owne heart , and thy sinfull lust ? Who is it that perswades thee , to forsake the commands of God thy Father , and of Holy Church thy Mother , and to cleaue vnto this strumpet , which thou callest thy wife ? Sure the Author of this is neither better nor worse , but euen the diuell himselfe . Now consider seriously ; is the infinite Maiesty of the great God of heauen , a fit Subiect to haue such a scorne and contumely put vpon him ? What earthly King would not storme and rage at the Indignity , if calling one of his seruants to come vnto him , he should answer . Sir I am sporting with some of mine idle companions , and therfore your Highnes must bee content to waite my better leisure . But if hereunto hee should adde ; heere is an old Rebell and Arch-traitor against your Maiesty , who perswades me not to come at your call , and I must be ruled by him ; this would aggrauate the matter , and make it bee taken farre more hainously . This in effect is all that the Fornicator , the Drunkard , the Couetous , the Ambitious person hath to say for himselfe , why vpon Gods call he comes not presently vnto him . His sinfull lusts intreate him to imbrace them yet a little while longer : and the diuell whispers vnto his heart ; Nazianzen . Da mihi quod praesens est , Deo quod futurum est , mihi florem aetatis , illi reliquias . Giue me the present time , allow God the Future , giue mee the flower of thy youth , let God haue the bran of thine old age . Thus wretched men to the infinite dishonour of their Creator , let the diuell take his choice , and put God to waite for his leauings ; which in all likelihood will in the end proue either nothing , or worse then nothing .

The second Mischiefe which followes vpon it , when wee come not presently at Gods call , is the manifold wrongs and Hurt which thereby wee doe vnto our owne soules . Wicked men whilst they linger on the time of their returning vnto God , thinke that they doe their Soules great pleasure , at least that they doe them no great harme : but they consider not that whilst the Soule takes her sinfull pleasure , shee withall takes her deadly bane . Shee falls into a Consumption of spirituall grace , if euer shee were indued therewithall : and is not a Consumption a dangerous disease . Shee contracts a Schirrus , or spirituall hardnesse , which makes the Soule scarcely penetrable by the dew of grace whensoeuer it falls vpon it : and is not this a grieuous malady ? Last of all ( if God be not wonderfully mercifull ) shee comes to haue a cauterized conscience , and to be giuen ouer vnto a Reprobate sense , which is vltimum Terribilium , the last and most terrible euill that can befall a man , who is not yet in hell . These things considered should make a Christian who hath any care of his own soule , to beware of the diuels Dilemms , who alwaies aduiseth men in the point of Repentance , as the Philosopher did in the case of marriage . If a young man aske his counsell ; when shall I repent , and returne vnto God ? his answer will be , Nondum , not yet , it is a great deale too soone . If an old man aske him the same question , his answer will bee , Nunquam , not at all , it is now much too late . But we may build vpon it , that whensoeuer God calls vnto vs , ( as at this very present hee doth vnto vs all , ) it is neither too soone nor too late , and therefore let young and old presently come vnto him .

The third and last Mischiefe , which attends vpon Delay , is a Number of vnknowne dangers , whereupon such men put themselues , euery moment that they continue impenitent in their sins . They trifle away their time , and delay their comming vnto God ; but in the meane time who can assure them that Gods vengeance will delay the comming vnto them ? It is safe and wise counsell ; Make no tarrying to turne vnto the Lord , Eccles. 5.7 . and put it not off from day to day : for suddenly shall the wrath of the Lord breake forth , and in thy security shalt thou be destroied . The longer thou makest the patience of God , expect thy returne , the heauier will the load of Gods iudgments light vpon thee , Gregory . for not returning Quo diutius expectat , durius damnat . The longer he waites , the harder he strikes : Dost not thou tremble to thinke , that whilst thou art sporting with thy sinfull lusts , Heb. 3. Verse 11. God may be Swearing in his wrath , that thou shalt neuer enter into his rest ? What was it but delaying to come when God called , which drowned the old world , which consumed Sodom with fire and brimstone , and which at length carried away the Iewes into the Babylonian Captiuity ? And why may not England feare , lest by the same fault , wee suddenly draw vpon vs the like destruction ? O consider this , Psal. 50. Verse 22. yee that forget God , least he teare you in peeces , and there be none to deliuer you . O consider this yee that feare God ; and that he may imbrace you within his armes of mercy , say presently vnto him from an vnfeined resolution ; Behold , wee come vnto thee .

Hauing spoken of the Generality of the Persons which must come , and of the Present haste to bee made in comming ; the last Circumstance remaines ; which is , the Direct Course heere vsed : ( Wee come vnto That . ) They come in a most Direct line vnto God himselfe : And in this streight line , they mooue not onely towards him , or till they come some what neere him , but they come vp close vnto him ; neuer resting , vntill they come to rest , as it were in his very bosome . This alone is the Streight , Short , and perfect way of comming vnto God ; other courses , are but crooked by paths , or circular compassings , and will not answer the expectation of the Commers , as shall be cleered vnto you in the particulars .

It is a rule in naturall Philosophie , Omnis motils est propter indigentiam ; Euerie thing moues for supplying some want wherein it stands . Now the sinner by this motion which we call Repenting , Returning , Conuerting or Comming ( for all is one ) seekes after three things , whereof no one can be had , but by comming directly vnto God himselfe for it . And the least of these three things is of more worth , then all the wealth , all the honour , yea all the world besides : and therefore must be duly sought .

The first is Venia , Pardon for all our sinnes passed , for obtaining whereof , who can imagine a more proper and direct course , then to come immediately and directly vnto God the Father , by the True Way , God the Sonne , taking for our guide God the Holy Ghost ? In this motion there is no crooked turning into by lanes , no circular and friuolous running in a round , but a most direct and streight comming vnto God . And this is iust as God would haue it . Ieremie 4. Esay 43. O Israel , if thou returne , returne vnto mee , saith the Lord : I , euen I am hee , that putteth away thine iniquities for mine owne sake . And therefore Tertullian said well in this case ; Quo fugiam poenitendo , nisi ad eius misericordiam cuius potes●atem contempseram peccando ? Vnto whom shall I flie for pardon in repenting , but vnto his mercy , whose power I contemned in sinning ? And as for pardon of faults , so likewise for Release from Punishments which we feele or feare , the same direct course vnto God must bee holden . For the same hand which hath wounded vs , can onely heale vs , the same mighty arme which hath broken vs , Hosea 6. can onely binde vs vp againe , as the Prophet speakes . The young Prodigall when he came to his right minde , vnderstood that none but his Father could either pardon his faults , or free him from his miseries : and therefore his resolution is ; I will arise , and goe to my Father , Luke 15. and say ; Father I haue sinned against heauen , and before thee , &c. You know the gratious entertainment which hee found . Shall wee then when wee finde our selues troubled in conscience with the guilt of our sinnes , hope to get absolution and remission from sinnefull men , standing in as much need of remission as our selues ? By no meanes : For , 2 Cor. 5. Verse 18. albeit the ministery of Reconciliation be committed vnto men ; yet there was neuer man inuested with the Authority of Remission , Mat. 9.6 . but onely the man Christ Iesus , who was God and Man in vnity of Person . Shall wee when wee feele the smart of Gods scourges , or tremble for feare of some future punishments , hope to cleere the score by purchasing some plenary Indulgence from Christs pretended Vicar . Away with such foolery . Let the Pope first prooue that he needs no pardon for his owne sins , or that he can pardon himselfe , and then let him trie what good his pardon can doe vnto others . And as for release from any punishment , whereunto God hath adiudged a sinner , I am sure that if it were but one fit of a burning ague , the Popes plenary Indulgence , with that most fauourable and liberall clause , Quantum se extendunt claues Petri , can doe him no helpe or good at all . Doe wee herefore seeke to be freed from the burden of sin which presseth our consciences , or from the burden of punishment which lies vpon our backes , or hangs ouer our heads ; let vs take the onely streight and direct way , which is , by a true Faith , and a new life to come vnto God ; and in so doing wee may assure our selues of finding that which we come for .

There is a second want , to wit , of sanctifying Grace , which the penitent soule hopes to haue supplied ; for supply whereof there is no other possible way , but onely this , to come directly and immediately vnto God . For this grace whereby wee are enabled and strengthened to leade a godly Righteous and Sober life , is a gift that comes from aboue from the Father of Lights , Iames 1.17 . and therefore if any man lacke this heauenly gift , let him come to as he it of God , which giueth to all men liberally , and reprocheth no man , as the same Apostle speaketh . To imprint this lesson in our hearts , Blessed Saint Paul makes it a vsuall Salutation in the forefront of his Epistles ; Rom. 1.7 . Grace and Peace from God our Father , and from the Lord Iesus Christ . The very heathen Philosopher had some glimmering of this Truth , that mans goodnesse is Gods gift : which made him say . Seneca . Bonus vir sine Deo nembest . Nulla sine Deo bonamens . There is no good man ; nor no good minde in any man without God . Doth the soule therefore of any man hunger and thirst after righteousnesse , doth it long to be refreshed with the dew of diuine grace , Ier. 2.13 . seeke it at the Fountaine of liuing waters , and not in broken pitts , which can hold no such precious water . Some are so foolish as to thinke spirituall grace may bee found in holy water , in Reliques and such like superstitious obseruations . Some hope to fetch it from Rome , Loretto or Ierusalem by a tedious and long pilgrimage . Some suppose the directest and readiest way , is to begge it of the Saints , and especially of the Blessed Mother of our Sauiour Christ . But God con●eigheth not his grace into the soules of men , thorough any of those channels . Wee must come vnto him for it , and in the vse of his ordinances , wee shall receiue heauenly grace immediately from the hand of our heauenly Father . Parisiensis . Gratia immediate ex ipso Fo●e descendit in cor humanum , alium alveum , aut aliam causam non habet . Grace doth immediately descend into the heart of a man , from God the Fountaine of grace ; other course or other cause it hath none . All therefore that thirst after this sanctifying grace must come directly vnto God for it . Here euery man will be ready to say ; there is none of vs so wretched and prophane that comes not directly and daily vnto God , for this gift of heauenly grace . I will shew you what manner of men refuse to do this , and then I will leaue it to euery mans own conscience , whether hee be in the number , or no. Those who finde not themselues ouer-pressed , and wearied vnder the burden of their sinnes : Those who feele not in themselues a hungring and thirsting after righteousnes ; those that care not for the meanes of obtaining grace ; to wit , Prayer , the Word , the Sacraments : In briefe , those that are more desirous to enioy their sinfull lusts , then to subdue and conquer them : these , and all these refuse to come vnto God for his sanctifying grace . Nay , I may goe a step further ; If God come & offer his grace vnto any thus disposed , they are ready to thrust it backe ; and had much rather obtaine from God ( if it were possible ) a dispensation to liue still after the sinnefull lustes of their owne hearts , than a power and strength to ouercome the sinnefull lustes of their owne hearts . If GOD should presently offer vnto vs all , our choice of these two ; how many of vs would be at a stand which to choose ? How many may we iustly suspect would choose the latter , and the worser part ? I presse this no further ; Let euery man iudge of himself by that which hath been sayd , whether he say vnto God , as these Israelites did , Behold I come vnto thee , for thy sanctifying grace .

Now there remains the third and last thing which a sinner returning seekes after , and that is Glory , or Eternall life . There were no great benefit reaped by comming vnto God for pardon of our misdeedes , and grace to liue well , if these two drew not after them the benefit of eternall life . But when we haue truly repented , obtained pardon , and indeuoured our best to lead a new and holy life ; for all this our consciences will tell vs , that we fall short of deseruing eternall life . Surely then there is but one direct course to obtaine it , and that is by addressing our selues as humble petitioners vnto God , and saying : Behold wee come vnto thee , to begge that which we know wee cannot merit . Rom. 3. For all haue sinned , and are depriued of the glory of God , and haue no other hope to obtaine it , Rom. 6. but by way of free gift , through Iesus Christ our Lord . And yet let me tell you this ; that if we come vnto God for it as we should , that is , by faith and holinesse of life : this verie comming is a most certain leading way thereunto , though not a deseruing cause thereof . It is a short but a sound determination of S. Bernard ; that good works , or a godly life is , Viaregni , non causa regnandi . The Apostle hath taught vs the same doctrine ; Rom. 2.2.7 . that by continuance in well doing , wee seeke glory and honour , and immortalitie and eternall life . But , alas , how manie be there in the world that dream they seek after eternall life , and yet neuer take this direct course of comming vnto God for it ? Will your proud Papisticall merit mongers come to God for it and begge it at his hands ? No sure . They will rather vrge God to bring it vnto them , and paie it as a due debt , which by their condigne merits they haue long ago deserued , secundum aequiualentiam rei adrem , as their Iesuiticall Doctors haue taught them to speake . Doe prophane Epicures , and vngodly worldlings seeke it by comming vnto God for it ? No questionlesse : They rather seeke it from the diuell ; as if they beleeued not onely that boasting lye of his , Luke 4. All the Kingdomes of the earth are mine , and to whomsoeuer I will , I giue them : But as if they beleeued that which the Father of lyes durst not affirme ; that the kingdome of Heauen was at his dispose , and that by his seruice it might be gained . Last of all , Doe hypocrites ( thinke you ) and dissemblers come to God for eternall life ? Nothing lesse . They make a shew sometimes of comming towards God , & drawing very neere vnto him , but in their hearts they are resolued neuer to come at him . It should seeme they thinke to get into heauen , not by comming vnto God in the plaine and direct way of a liuely Faith and a holy life , but by deceiuing God , and shipping in at some blinde back-dore of their owne making . But to shut vp this point , and withall the former part of my Text. Let euery man that desires either pardon of his sins , or release from Gods iudgements , that hopes either for infusion of sanctifying grace here , or participation of eternall glorie hereafter , come to God for all these , and come to him in that direct way which he hath appointed . And thus much for the Israelites protestation of obedience .

We are now come to the other branch of my Text , which containes a Declaration of those Motiues which induced them to obey ; in these words . ( For thou art the Lord , our God . ) Heere is a double chaine to binde men vnto obedience . The strong iron chaine of Gods infinite Power and vniuersall dominion , which ties all men alike : ( For thou art the Lord , ) The pleasant golden chaine of Gods speciall loue and mercy , which in speciall manner tied these Israelites vnto him . ( Our God . ) He that acknowledgeth God to be the vniuersall and Omnipotent Lord ouer all the world , feare should driue him to obey his commands . He which beleeues him to be His God , loue should draw him to obey his commands . He whom this double chaine cannot binde vnto obedience , is in a farre worse case then that Demoniack in the Gospell , Marke 5.3 . Whom no man could binde , no not with chaines . Let vs beginne with the former .