hypocrifie in the seruice of God For of all sicknesses the falling euill is the worst because it maketh one seeme with out life And of all euils hypocrifie is the worst for is maketh one seeme that he is not Some seeme to pray when they curse some to pretend friendship when with Iâ—das treason is in their heart some pretend discharge of office to pinch the poore and kisse their hand but let the sudden ends and fearfull deaths of Ananias and Saphira worke sincerity in our hearts and holinesse in our liues But yet I haue not done with the heart The Lord saith Ier. 17.9 that the heart is deceitfull and wicked aboue all things who can know it That which the Lord questioneth maketh any vnderstanding to faile and my tongue to cleaue to the roofe of my mouth rather then to shew you what is meant by the heart Neuerthelesse Gods word biddeth me to say that the heart is taken in the language of Canaan for the corrupted and depraued qualities of the heart and not for the lumpe of flesh and materiall heart in man which is the good creature of God and somtimes it is taken for the whole inward man 1. Pet. 3.4 Let the hid man of the heart be vncorrupt with a meeke and quiet spirit which is before God a thing much set by And somtimes it is vnderstood for the thoughts and affections corrupted and so it is in this place The heart is the first liuer and the last dier let the heart be cleansed and sanctified and thou wilt begin well and end well liue well and die well Doct. 2 The doctrine is that â—ee cannot haue a sanctified life tiâ—â— we haue a cleane and sanctified heart Match 15.19 Therefore saith our Prophet O Ierusalem wash thy heart For out of the heart come euill thoughts murthers adulteries fornicatioÌ„s thefts false testimonies slanders Make the tree good Mat. 12.33 and his fruit will bee good For the heart is as a King fiâ—â— in capsula cordis his throne and state with his animales viâ—tâ—tutes his attendants vnderstanding reason memorie will and affections about him and all the other members of the body bow at his becke If hee be ioyfull all will reioyce with him if hee feare they all treable if the heart bee a sinfull and an vncleane heart all the members are vncleane For when within bee lodged in the breasts of Iesuites and Iesuited Papists mischieuous imaginations foule affections malice murther and what not then the eyes rowle to wantonnesse the tongue raueth in railing vpon Prince and people the care bearkeneth to rebellion and false tales to set whole Cities and Countries on fire with contention the hands embrew themselues in the blood of their betters Hence commeth the king-killing doctrine treasons and massacres abroad in the world and hence is it that subiects set against Magistrates people against Pastors children against their parents seruants against their masters home-bred people against the mother and nation that conceiued them brought them forth and nourished them The Antichrist of Rome And heere I dare boldly say of him that would be the soules Lord and the chiefest Bishop of the Churches compasse that his heart is not right with God nor cleansed from wickednesse so long as his hands bee died in the blood of the Saints But to returne to our selues cleere your fountaines before you sweepe your channelles search the bottome of your wounds before you plaister the sore cleanse your hearts and all shall bee well For if the â—â—rt be good the tongue will vtter forth good matter Psalm 45.1 and speakâ— for the King and not raile vpon Rulers nor speak euil of those that are in authority Vse 1 The summe of all this is to perswade vs to confirme our iudgements touching the cause of all sinfull actions that an vncleane and corrupt heart is the fountaine of all sinfull actions For an euill heart will schoole vs to all manner of sinne and bring vs to destruction albeit wee should neuer see pâ—â—tâ—rnes of impiety When the foole commeth to say in his bears Psalm 14.1 there is no God then hee corrupteth all his waies and doth abominable The common argument for excuse is to crie out vpon others as the cause of their wickednesse Adam laid the fault vpon his wife Eua vpon the Serpent the Serpent vpon God and to this day one man layeth the fault vpon another like the theeues at the gallowes that there exclaim against their parents and euill companions But if I may be thought worthie to giue aduise lay the blame where blame is worthie euen vpon thy vncleane and corrupted heart For not iniected sinnes by Satan and the wicked by temptation but ascondent sinnes arising from thy heart and from thine owne euill lusts hath schooled thee to wickednesse Therfore crie not out of others without thee woe worth such an one that brought me to this Psalm 55.11 But with Dauid crie out Woe worth my wicked and vncleane hart Surely surely such an one did not cause 〈◊〉 to doe this euill but it was thou O my vncleane heart euen my companion that I could not put away whom I made my guide and familiar Thus make thy selfe to know thy miserie And the God of heauen wash all our hearts from wickednesse Wherefore heale vs O Lord and we shall be whole saue vs O Lord and we shall be saued doe thou O King of heauen purge vs and we shall be cleane and doe thou O heauenly Father in the pretious blood of Christ Iesus wash vs and wee shall bee whiter then snow And so I haste 5. Circ because time hastes away vnto the last point in the first branch laying forth the obiect shewing from what the hart must be cleansed O Ierusalem wash thy heart from wickednesse or from euill as some translations haue it I will not stand here to define or distinguish sinne 1. Ioh. 3.4 What the tongue of Canaan calleth Auâ—n and Catthâ—â—h or Paschaah iniquitie and wickednesse that the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinne and the holy Ghost saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the transgression of the law Which way soeuer it bee vnderstood it conuinceth the people of Ierusalem of their sinnes against God Pointing forth vnto vs this truth That the best and readiest way Dost 1. to bring people from their prophannesse vnto repentance is first that the Minister do labour to conuince them of their sine they haue committed before either he exhort them to holy life or comfort them with the glad tidings of the Gospell This course is here takeÌ„ by our Prophet it is my text it is my example to follow Ezech. 16 2. 13 4.11.18 1 Reg. 18.18 Matth. 3.7 It was that which God incharged Exachael with this course did Elias take with Aliab and which Iohn the Baptist tooke with the rebellious Iewes Mâ—ny speake and preach placentia mercy and merrie 〈◊〉 some cry 〈◊〉
and ceremonies of time place and persons bee not vtterly vnlawfull Wherefore deare brethren stand not vpon titles for they which labour well are worthie of double honour regard not garments for Iustin the Martyr would put on a heathenish garment rather then he would leaue preaching of Christ Yea S. Paul himselfe rather then there should bee any let to the preaching of the Gospell hee would make bald the head and shaue the haire Act. 18.18 And therefore woe vnto vs that liue in these degenerate dayes that for blacke white round and square will suffer our selues the Elders of the daughters of Sion to sit vpon the ground and keepe silence that leaue our preaching our maintenance and care of our families wanting more the supply of our wants then the people want vs. Vse 3 Now a word for instruction out of this doctrine whence sith Ministers ought to speake from the Lord and to learne their duties of God wee may learne that euery Minister of the Lord approued must speake with the euidence of Gods spirit without adding Deut. 4.2 or diminishing 1. Corinth 2.4 Neither stood my preaching in the enticeing speech of mans wisedome but in plaine euidence of the spirit saith Saint Paul 2. Cor. 2.17 We are not as those many that make merchandize of the word of God Micah 3.8 For the Minister of God ought to be full of the power of the spirit of the Lord and of iudgement and of strength to declare vnto Iacob his transgression and to Israel his sin Much might be said in this point but I feare I haue dwelt too long vpon the first branch I meane the persons speaking so that time will not tarrie for me Therefore with your patience I passe to the persons exhorted or called vpon The second branch in the first part The persons spoken to is the daughter of Iudah the Prince of the Prouinces and of Cities Ierusalem the most glorious of all the world The former Chapter exhorted Israel and the ten Tribes to repent who for their sinnes were carried into Assyria in the ninth yeere of Hosea King of the ten Tribes So in this Chapter Iudah is called vpon to cleanse his waies and amend his life lest the like euill befall him that ouertooke his brother Israel Now concerning Iudah which was the onely people of God and so instructed by his Prophets as none were more nor so much as the people of Ierusalem yet heere they needed further to bee called vpon Doct. 3 It serueth to teach vs that there be none so learned so wise so religious nor so holy in this world but need further reformation and still to bee called vpon and put in remembrance by the Lords seruants for an encrease in the growth of grace proued heere Ierusalem as this famous City of our kingdome was the schoole of the Prophets a place eminent for learning renounned for religion yet must be more religious as the Zaphire for shining yet need to bee cleansed Therefore in this life is no perfection but a growth in godlinesse is here continually looked for of God at our hands 1. Pet. 2.2 As new borne babes desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 6.7 Num. 15.38 Deut. 11.18 the sincere milke of the Word that you may grow therby For this cause the Prophet Dauid knew it was necessarie for vs to chew the cud and to whet Gods word vpon our harts to giue an edge to that which hath been taught vs Psal 12. Therfore he saith The blessed man will meditate vpon the Law of the Lord day and night And to this end Saint Peter 2.1.4.5 calleth vpon the well taught Iewes to ioyn vertue with vertue c. And S. Iude vers 5. telleth vs it is needfull to be better instructed and to bee put in minde of that which we do know 1. Because naturally wee are forgetfull of the things wee haue learned 2. Because our daily sinnes doe eclipse and straiten Gods graces in vs Isa 59.2 Ierem. 5.25 so that the spirit is not as in former times 3. Because there be none so holy but by Satans subtiltie may fall from the good begun 1. Cor. 10.12 Hee that standeth take heede lest he fall Rom. 11.20 Thoustandest by faith be not high minded but feare Vse 1 1. The vse of this doctrine may informe our iudgements that there was neuer any nor may bee any pure or perfect in this life without sinne but that the perfection of the Saints is alwaies here further to bee informed for knowledge and more and more to grow vp in sanctification of the flesh 2. Cor. 7.1 and spirit For what is he among the sonnes of Adam Prou. 20.9 that can say his heart is cleane from sinne Iob 9.30 The very clothes we put on saith Iob make vs filthie Know Right Honorable that our perfection is to know our imperfections Yet I am not ignorant that there is a generation that are pure in their owne conceit Pro. 30.12 and yet are not washed from their filthinesse But I say with the ancient Aug. conf l. 9. c. 13 Vae etiam laudabile vitae hominum siremota misericordia discutias eam Woe to our very praiers and preachings if they be examined without mercy The second vse serueth to reproue such that thinke if they haue heard Gods word for some small time and from thence haue attained vnto some ciuill carriage and a varnished profession that then they haue learned enough But this is false for wee must encrease for it is not enough that the corne bee a blade but that it be an care that it be cone full flowred and Christians must neuer giue ouer till our righteousnesse breake forth as the perfect day The third vse directeth vs vnto watchfulnesse ouer our conuersation and sheweth that we cannot be too forward as prophane Atheists say because thâ—â— life is but a growing age and therefore non progrede is regredi not to goe forward is to goe backward Wherefore I beseech you take the Apostles counsell and worke forth your saluation in feare and trembling Phil. 2.12 Prou. 28 1â— 1 Pet. 1.17 For blessed is the man that feareth alwaies And let vs that cal God Father passe our time in feare and trembling 1. Ioh. 4.14 1. Cor. 4.34 But heere with Heraclitus wee haue lust cause to weepe and with Ierâ—â—â—y to let teares runne downe night and day for the sinnes of our conuersation which makes ioy in bell and reioycing among the wicked in earth Which is that that Berden saith caused Tacitus so to raile against Christians that the Christians committed those crimes that the Heathens abhorred Were Taritus aliue at this day hee should see some called Christians out-dare the diuels themselues in wickednesse For the diuels beleeue that there is a God and tremble at it but wee may heare some that name theÌ„selues Christians auouch that there is no God and laugh at it I beseech you Right Honourable open your
eyes and looke about you and you shall see sinnes inuented as fast as fashions I warne you of these things and beseech you to take fall hold of iudgment which is Iacobs staffe and our Soueraignes Scepter by which you that are Iudges beare rule vnder him that so both the iudiciall and iniudiciall of you in this honorable City may liue better and walke with your God So shall your names flourish on earth and your soules raigne in heauen while others rot in the graue and liue in torment in hell Thus beloued from the examples of the fall of Ierusalem Gods deare children and of the chiefest in place let vs first humble our selues before God and not wax proud of any thing For hee that standeth may fall And sith the most excellent bee subiect to infirmitie let vs bee admunished of the many fraikies that lie hid in vs and which through hypocrisie we cannot see And from benee bee more charitable and not so censorious of other but to bee more temperate considering wherunto wee our selues are subiect to be tempted Doct. 4 Againe in that hee crieth vnto Ierusalem both generally and particularly indefinitely to all and in particular to euery one as well as to any one It serueth to teach vs that the dutie of the Minister is to speake the word to all and to rebuke sinne in all and to exhort euery kinde of profession vnto religion the Princes the Nobles the rich the pooke the Artificers Seruing-men Gentlemen Merchants Trades-men as well the shop-keeper as the Vintner as well the Master as the Apprentice must bee spoken vnto exhorted and rebuked by the Peeacher Which is that the Apostle setteth downe for doctrine Act. 20.3 saying I ceased not to warne euery one 1. Because they to whom saluation doth belong to them doth Gods word and the ministerie belong But it belongeth to all sorts of people 1. Tim. 2.4 Act. 20.31 2. It the Minister must endeauor to be free from all mens blood then they must lay Gods word to euery mans conscience But they must labour to bee free from the blood of all men Act. 20.26 Therfore Gods Ministers must not feâ—â—e any mans person nor spare any mans profession teacher nor hearer Prince nor people ruler nor subiect rich nor poore c. For the blood of the poore will staine as well as of the rich O this should make both Minister people tremble when they heare that the blood of men shall bee required at their hands The steward shall answere for his masters goods the Factor for his masters money the scholer for his learning and shall not the Pastor answere for the sinne of the people If our commussion must stretch it selfe as farre as Christs redemption then our ministery must bee to all 1. Tim. 2.4 but the proposition is true Therefore to all in generall and to euery sort and condition seâ—e For wee must make our ministery to be like Christs net c. Mat. 13.1 1. The vse teacheth that sith all must be spoken vnto the Ministers must not flatter the people nor conceale the iudgement of God from their sinnes For Proâ— 24.24 Ezech. 13.4.5 10.11.1 Cor. 14.24 He that saith to the wicked thou art righteous him shall the people curse and the multitude shall abhorre him But if we tell euery man of his sinne then he that beleeueth as well as he that beleeueth not and thâ— learned as well as the vnlearned is rebuked of all men and iudged of all Heere let me exhort and bee exhorted For what is any that wee should feare they bee but men in nature and so are we and they bee but mortall as well as we and they shall come to iudgement as well as we Let therfore both Preacher hearer iudge themselues that they be not iudged of the Lord. Vse 2 Vse 2. But heere is offered iust cause to reproue those that reproue the Reprouer For nothing more cutteth the throat of reprehension then to rebuke him that reproueth Which moued Hosea 4.4 to say Let none rebuke nor reproue another for the people are as they that rebuke the Priest This is the sin I am sure of the countrey blessed is this City if it be not guiltie hereof But are there not among vs that will teach wise men themselues being fooles that will controll learned men themselues being ignorant that wil schoole Preachers yet themselues will not heare that will rule Magistrates themselues being subiects and will not obey that will seeme to doe all things themselues not able to doe any thing but that which is euill Ierem. 9.3 For they are strong to euill but they haue no courage for the truth But I must be briefe for time calleth to the Subiect in hand and to presse the point expressing the matter whereunto they are commanded The third part In the matter laying downe the third general point fiue things may be obserued First the affection expressed in the interiection O Secondly the voyce in which God calleth vnto them which is Imperatiue and not obsecratiue Thirdly the matter it selfe wherunto they are commanded which is to wash Fourthly the fourth is the subiect which they must wash which is the heart Fifthly the fifth is the obiect about which they must be busied or from what they must wash their hearts which is from wickednes First concerning the affection O Ierusalem which both concerneth God and the Prophet And first as it concerneth God it is a word of great affection and a word of most euident demonstration and testimonie of Gods vnwillingnesse to punish and of his ready inclination to shew mercie From whence the instruction to vs is 1 that God taketh no delight in punishing the sonnes of men proued here in the voyce of pitie and compassion Psal 81 13. Ierem. Lamen 3.33 as it were bewailing their estate fallen into by sinne If parents haue no delight but griefe in punishing their children then God taketh no delight in punishing the sonnes of men But 2. Sam. 18.33 and the Lord himselfe saith Ezek. 18.23 he hath no desire that the wicked should dye 32. neither doth he delight in the death of the sinner If God willeth our repentance then hee taketh no delight in punishing But Ezek. 18.21 and 33.11 Luke 13.34 Therefore c. If in God to bee angrie and punish sinners be not a proper worke of Gods nature but an improper and strange worke of God Then God taketh no delight in punishing the sonnes of men But Exod. 34.6 Isai 28.21 For the Lord shall stand as in mount Perazim he shall bee wroth as in the valley of Gibeon that he may doe his worke his strange worke and bring to passe his act his strange act Thus you may see it is the proper worke of Gods nature to shew mercie but his improper worke to punish It is naturall to God to be gratious but to him it is a strange and an vnnaturall work to delight in
may see we seeke the Lord and not our selues the conuersion of others and not the satisfying of onâ— owne passion And lastly as the Lord crieth ouer Ierusalem so let vs learne Ier. 9.1.2 Matth. 23.37 Luk. 19.42 when we sâ—â— the froward and wicked disposition of the world that will not be reclaimed by any warning or any mercie of God let vs I say do as God and Christ hath 〈◊〉 let vs 〈◊〉 and weepe for the sinnes of the land Iâ— was Daâ—â—ds compassion Psalm 119.53.136 whose eyes gushed forth 〈◊〉 because men kept not the Law It is said that sharpe vineger will soften the stonie Alpes but brinish teares of the Magistrate wil mollifie the hardest heart if it bee not without grace for lamenting euer the â—â—â—rable is a strong inducement to draw teares if it bee bâ—â— for companie It is the custome of some vaine professors for so I may call them to raile odiously as them that will not be ruled by their words And so it is of some cholericke and vnwise preachers whose fashion it is in the pulpit to raile on them that will not at the first come and lay their hands vnder their fâ—et O that they would learne of God how to bee affected â— And as many among you as feare God when your people or your children 〈◊〉 your seâ—uaâ—ts or your friends or your neighbours will not be gouerned raile not but weepeâ— and lament for the hardnesse of their hearts iâ— may be the Lord will giue them repentance Luk. 19.42 so did Christ For hardnesse of heart is a sicknesse sent of God and lieth not in the power of man to cure Therefore cast not off thy people nor children nor thy seruants nor thy neighbours when they bee sicke but visâ— them and pray for them But if they despise and neglect the sorrowes cares and as it were the teares which Gods Angels and men doe make for their rebellion then they are desperately sinfull and vnto such swine cast not your pearles Now a word of the affection as it is from the Prophet Oâ—â—râ—â—â—â—â— â— This pitiâ—â—ll mournfull and under affection in the Prophet cacheth that the Ministers of Christ ought to beare a under affection aâ—d to haue a compassionâ—â—â— cor◠〈◊〉 the memberâ— of the Church Exod. 32.32 Rom. 9.3 pâ—oued here Because the Ministers are or should bee their spirituall fathers to beget them by the word of the Gospell 1. Pet. 2.2 3.4 1. Cor. 4.4.15 or aâ—leaâ—â— to noâ—â—ish them by the word of truth For the tenders affection loue and aâ—â—iuâ—â—f the Pastor toward the people and the people toward their Pastoâ—â—â— is 〈◊〉 singular meanes of enlarging Christs kingdome and to encrease the Church of God in earth because it greatly gaineth aâ—â—â—otion and was Saint Pauls wisedome Is was Christs care to leaue it Rom. 12.1 Ioh. 13.14 Ioh. â—0 34 as a charge before he ascended 1. Iob 3.11.14.18.23 4.16 When the people perceiue the doctrines and reprehensions to proceed from loue then doe they delight to heare the word of God from their mouthes then doe their affections enlighten their vnderstandings and their vnderstanding encline their wils to obedience So long as this affection was betweene Paul and the people in Galaria Galat. 4.14 so long the Church encreased it flourished their faith was glorious their religion famous their liues godly and if they had so continued their ends had been happie Vse 1 The vse may serue to teach vs that nothing more hindreth the growth of the Gospell then the alienation of affection betweene Minister and people This our learned aduersaries the Papish know and therefore glory of their religion to be onely true because of the vnity and loue that is betweene Priests and Papists and haue wherewith to crie out of vs that Protestance bee not onely against Papists but Protestants against ProtestaÌ„ts I beseech you as you desire the enlarging of Christs kingdome to haue your faith glorious your Church famous your â—â—oes godly and your ends happie labour to nourish vnity and loue in affection betweene Pastor people and liue together to futhers and children otherwise heresies will disquiet you diuisions molest you ignorance will conâ—â—â—â—ne you and the wrath of God will consume you Vse 2 And bee it serue to reproue such in the micristerie who in a proud manner doe disdaine to vse kindly the sheepe of Christ as being sanâ— from that they should be Cant. 5.7 And so â—â—ich bee said for the affection in the Acclamation I passe to the second branch expressing the voice in which God calleth vnto them O Ierusalem wasb God speaketh to Ierusalem betâ—â— the Prince of the Prouinces not in a beseeching but in a commanding voice not obsecratiue but imperatiue Doct. 2 Forcing vpon the consciences of the hearets that God will not haue his Church the lesse to estemâ—â— of his word because men like ous selues speake it nor that we should thinke it an indifferent thing whether we obey it or no for that men like our selues pronounce it but it is Gods will that his people doe esteâ—â—â—e of the authority of his Ministers as of Gods owne authority regarâ—ling their sermons and commandements 2 Chr. 29.25 1. Sam. 15.24 as God owne word For it is the dutie of the Church to be peâ—swaded when she he truth the Minister preach according to Gods word that she hâ—â—rrth God himselfe speake vnto her To this purpose saith our Prophet in the person of the Lord Ierem. 29.20 Heare yee the word of the Lord all ye of the captiuity And this doth the Apostle giue for doctrine 1. Thes 4.2 Yee know what commandements wee guae you by the Lord Iesus and therefore in the 8 vers he saith He that despiseth their sermons doth not despise man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but God and to the same effect Saint Peter saith 2. Pet. 1.21 The prophrâ—iâ— came not in old time by the will of man but holy men of God spake as they were moued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the spirit of God therefore our Sauiour saith Luk. 10.16 He that heareth you heareth me c. The reason is because by them the power of God ought to bee made knowne whose seruantâ— they are Vse 1 The vse serueth to confirme our iudgements that the Church and people of God neuer profit by hearing of Gods word till they esteeme and beleeue the words of the Lords Prophets to bee the Lords owne words and their Sermons to be the very Sermons of God For doubtfulnesse and incredulity is a hainous sinne the cause of other sinnes Against this Christ much laboured Ioh. 1.18 shewing the Iewes that they might beleeue that he onely declared God vnto them Ioh. 8.28.40 and that he spoke nothing but that which he was taught of the Father Ioh. 15.15 And if our Sauiour had not bold this point a point of importance hee would not thus haue enforced this historicall faith vpon their
consciences Oh my beloued know it for certaine that the want of giuing credit 〈◊〉 Gods word is no little cause of many of the sinnes wee commit For could people liue as they doe if they beleeued our preaching wee may well therefore say with the Prophet To whom is the arms of the Lord reuealed Fearefull is it to see some men to make no more of the Sermons of the Lords Prophets and seruants then of a fullers song Ezech. 33.31.32 Then art vnto them as a iesting song of one that hath a pleasant voice and can sing well for they hearâ— thy words but they doe them not The second vse is to confirme our iudgements touching the authority and largenesse of the Commission of the Lords Ministers that it is not light small of no worth but very great and waighty And this is worthie in these our euill daies the inforcing For Ministers preachings with too many is not so much respected as a winters tale nor the Church of so much esteeme as an Ale-house But I hope better things of you that you will not lightly regard their authority of whom Christ hath witnessed Mat. 16.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against which the gates of hell shal not preuaile And for their Commission it is very large Ier. 11.10 Behold I haue set you ouer nations and king domes to plucke vp and to 〈◊〉 out to destroy and to throw downs to build and to plant Therefore beleeue it the Ministers of God haue authority to reproue Kings and Princes Iereâ—â— 27.2 as the Prophet saith but not to excommunicate Kings as the Papists say They haue authority to counsell exhort Kings as God hath said but not to dethrone depose remous and kill Kings as the Priests and blood-thirsty Iesuites say The Minister hath authority 〈◊〉 Christs name to pronounce â—â—â—giuenesse of sinnes to all that beleeue as Saint Iohn saith 20.150 but not to curse absolue whom he will as the Pope saith Hee hath authority to reproue things amisse in Church and Common-wealth by doctrine as the word saith but not of himselfe to reforme by practise as Schismatickes and Brownists say So that establishing or remouing of Princes belongs to God onely and forgiuenesse of sinnes to God onely and the gâ—bernation of Church and Common-wealth belongs to Princes onely built he reprouing of sins in all belongeth to Ministers also And this is the Innocency of the Doue and the wisdome of the Seâ—pent that ought to bee done in loue in order 〈◊〉 in place with discretion and circum spectious 〈◊〉 soule for soule if wee doe no◠〈◊〉 this Here I become in the Lords behalfe an humble sutor vnto you that as the Lord hath honoured your Honour with authority so you would bring all your honour and authority to honour Iesus Christ in his Ministers They are but seruants bee not angry with them they must deliuer their Lords message it is nothing to them agree with their Lord and Master and they will be content Vse 2 Lastly this doctrine crieth vpon vs to haue reuerent estimation and regard of the Ministerie and not contemne the Prophets lest wee grow to despise prophecie 1. Because God speaketh by them they present the person and voice of the Lord vnto vs and should not wee reuerence them they are the Lords Embassadors and may not they stand couered before vs they are the Angels of the Lord of Hosts at whose feet Iohn the Apostle sell downe and should wee spurne them with our feet They are the Fathers and Stewards of our Countrey to prouide the foode of our soules and should wee denie them the food of their bodies They are the strength of the land euen the Chariots and Horsemen of England and should wee not defend them But heere I stand amazed desiring teares rather then words to lament the contempt of the Lords seruants Time was when their feet were beautifull that brought the glad tidings of the Gospell but O quantum mutatus ab illo Now their persons are reiected Time was yea time is that the face of a smoakie Kemarius a sillie Frier hath been and is more regarded then the person of a Reucrend Bishop yet Chrysostome called them Heretickes that speaking with a Bishop or of a Bishop and would not call him Bishop not Archbishop not most religions nor most holy yea graue Pastors and poinfull Preachers are with some not so much respected as al the make-bates and tale-bearers of the world O tempora ô mores Is our God of lesse honour our religion of lesse worth our soules of lesse account with vs then with them farte be it from vs. Once an Ancient said Tutior est disoâ—â—tis quà m docentis conditio It is better to learne then to teach But we may say Tutior est peccantis quà m argaintis conditio It is more safer to commit sinne then to reproue frone For to tell any of their vncloannesse is to make himselfe a prey For doe wee not liue to see the Preachers mocked as Elisha was the Sabboths polluted and the Princesâ—â— of all professions I meane Diuinity the preaching of the word become vile in respect the poorest in practise and the meanest in shew What shall I say vnto you or how shall I confuit you ye seeuants of the Lord are wee not disdained are wee not made a â—coâ—ing stocke a table-talke and accounted as the filth of the street and of scouring of all things vnto this day and like still to continue to exercise your patience and to make triall of your humility Yet this I am bold to speake for your comfort that he or shee that despiseth you despiseth the Lord Iesus Matth. 10.40 Luk. 10.16 Exod. 16.8 1. Sam. 8.7 The third part Now I entreate your patience to speake of the matter it selfe O Ierusalem wash Sanctification is exercised about sinne and holinesse for wee must wash and cleanse away sinne and wickeducsse and embrace true holinesse and righteousnesse which is partly a detestation of former sins in which wee haue taken pleasure and partly a delight and a hartie loue of righteousnes commanded in the royall law Looking vpon the monstrous horrid vncleannesse of this age I stand amazed whether I should behold it with the eyes of Timoâ— to hate it or of Heraclîtus to lament for it and whether I should more hate or lament the sinnes of the time after a short pause I resolue to entreat you to ioyne your teares with heartie prayers to wash away the ingrained dye of sinne And comming to the points pointed for instruction I beseech you obserue with me that vertue is a taske a worke a thing and not worden Wofull it is to see how we turne not onely it but the word of God into words holding religion and sanctification but a table-discourse to touch the eare not to pierce the heart and hold our selues busied in cold controuersies which in the vnlearned rather extinguish then kindle zeale But know Right Honorable that sanctification
of God whatsoeuer Vse 1 The vse of this doctrine is laid downe by the Prophet Ieremy saying Ierom. 25.5 Turne againe now euery one from his euill way and from the wickednesse of your inuentions and you shall dwell in the land that the Lord hath giuen vnto you and to your fathers for euer and euer That is as we desire to be the matter whereon Gods mercy shall worke and as we desire to liue euery one quietly vnder his owne vine and if wee would continue in this land which the Lord our God hath giuen vs then we must euery one forsake his euill waies amend our liues and sanctifie our selues that we may be holy Hath any of vs endured misery suffered want hath the plague threatened vs famine pinched vs theeues and robbers spoyled our goods haue any of vs been rich and now poore haue we been vnderset with friends and their sauour turned into disfauour consider deeply the matter O my brethren and let vs at length learne the true way to remedie our euill to procure our safety Psalm 14â— 12 13. and encrease againe what wee haue lost let vs leaue off to doe euill learne to doe well that we may bee saued let vs cast off sinne Hos 5.15 and all shall be amended and restored Then shall the earth yeeld her encrease and God euen our God shall giue vs his blessing Vse 2 Another vse hereof in that sanctification maketh vs capable of Gods mercies that God will neuer withdraw his mercy from him that repenteth Zach. 1.3 and amendeth his life For the Lord hath promised it Turne you vnto me saith the Lord of Hoastâ— and I will turne vnto you saith the Lord of Hosts Feare not the assistance of God in any trouble or triall or death or affliction Psal 89.4.24.28.33 if thou hast repented for then thou shalt hold out to the end For albeit thou maiest slip and fall againe Ioh. 10.28 yet thou canst not finally perish Ioh. 17.23 for all thy sinnes committed after thy true and found repentance 1. Ioh. 3.6 shall not bee thought vpon Which is that 1. Ioh. 2.8 which the blessed Apostle giueth for comfort If any man sin we haue an aduocate with the Father Iesus Christ the righteous For Iesus is not to bee tied onely to such sins as neuer were committed before but is also to sinnes often fallen into So that frailty and not loosenesse be the cause thereof And an Article of our faith it is to beleeue the forgiuenesse of sinnes shall we glosse vpon it thus that is of such sinnes as I neuer committed but once Surely if we doe it must bee said cursed bee the glosse that corrupteth the Text. For that Article compriseth all sinne before Baptisme and after Baptisme before repentance and after repentance for euer throughout the course of our liues c. Vse 3 Lastly the vse may serue to informe our iudgements that sinne and wickednesse causeth the Lord to translate a people here and there and to spew the vngodly out of their lands goods and dwellings For the seauen nations Leuit. 18. 24. which the Lord cast out before Israel were cast out because they had defiled themselues with sinne vers 25 The land saith the Lord is defiled therefore I will visit the wickednesse therof vpon it and the land shall vomit out hâ—r inhabitants vers 28. For shall not the land spew you out if yee defile it as it spewed out the people that were before you and it is a commandement saying Leuit. 20.22 Ye shall keepe therfore all mine ordinances and all my iudgments and doe them that the land whether I bring you to dwell therein spew you not out But me thinkes I heare some obiect and say If such an one for his sinnes bee cast out of his house land liuing how commeth it to passe that hee to whom the Lord hath giuen it is as wicked as he that was cast forth I answere It may so come to passe in the iustice of God that the rod which the Lord vseth to correct one for sinne may afterward it selfe bee throwee Isa 10.5.12 into the fier Wherefore I beseech you in the feare of God euen as you would be preserued aliue and after this life saued for euer lay away Atheisme Heathenisme Papisme and Brownisme with all sin and wickednesse and continew in the profession of the Gospell that you may dwell in the Lords fauor and inherit the land of the liuing for euer Doct. 2 Againe in that he saith that thou mayest be helped It may serue to teach vs that all our righteousnesse and all that wee doe in the seruice of God bringeth no aduantage nor profit vnto God but the end why God requireth obedience of vs is for our owne good and welfare prooued heere sanctitie is required of vs but for our owne good that wee may bee saued If a man should be an earnest sutor to his neighbour and importune his neighbour not for any thing for himself but for his neighbours owne good would not euery man condemne that man of great follie if hee should reiect his requests yet the Lord of heauen and earth daily importuneth vs and that for our owne euerlasting gaine which is godlinesse to bring vs to eternall blisse and wee turne the backe and giue him the left eare like gracelesse children vpon whoÌ„ their parents bestow many meanes and much money in schooling and otherwise to haue them thriue in learning and trading but all in vaine Know dear Christians that your comming to Church and giuing your presence at a Sermon is not to countenaÌ„ce the Preacher nor to the glory of God onely but it is for thine owne gaine not only the gaine of spirituall graces but of temporall good things also For as Iob saith Iob 22.3 Is it any thing to the Almighty that thou art righteous is it profitable to him that thou makest thy waies vpright therefore acquaint thy selfe I pray thee with him and make peace vers 21. thereby thou shalt haue prosperitie For if thou returne to the Almighty vers 23. thou shalt bee built vp thou shalt lay vp gold for dust vers 24. and the gold of Ophir as the fliuts of the riuers Yea the Almighty shall bee thy defence vers 25. and thou shalt haue plentie of siluer Deut. 5.29 Who can denie and reade this but that all Iob 35.7 that the Lord commands Psalm 16.2 50.12 116.12 is for our welfare vnlesse we will denie God himselfe The reason of this truth is because God is Almighty and able to glorifie himselfe without vs. But heere a question may arise Mat. 3.9 which is this If our seruice doe not profit God why doth the Lord require it it seemeth he hath some respect to himselfe No such matter But when hee requireth vs to abstaine from euill and doe good hee onely considereth what is
good for vs and necessarie for our saluation Let vs doe well then and the same shal returne to our selues for good if we doe euill it shall returne to our losse And this is that which God giueth for doctrine to Cain Gen. 4.7 If thou do well shalt thou not bee accepted and if thou doest not well sinne lieth at the doore For it cannot be said that we can diminish any thing of God or that wee can rob him of any thing he hath Therefore a man by all the sinnes that hee committeth shall hurt none so much as himselfe and likewise the profit that commeth of righteousnesse returneth to his owne person Vse 1 The first vse serueth to set forth vnto vs the inestimable goodnesse and loue of our God towards vs who soliciteth vs daily that wee might doe our selues good For he commandeth vs diligently and declareth vnto vs how we should liue And all this hee doth that hee may procure our wealth here and saluation in heauen O consider deare brethren if any of you should so serue your neighbour without respect of your owne profit and bee so carefull of another mans benefit that you should goe and solicite him saying You must do this and that c. and so should continue euery day to stirre him forward and to set him in order vnto the businesse whereof no profit should redound vnto himselfe were not this a token of a rare and singular loue And euen so doth our God deale with vs hee calleth vs by his word wooeth vs by his Prophets draweth vs by his Spirit that he may pardon vs by his mercie and saue vs in his sonne according to his promises Vse 2 Wherefore deare Christians let vs not looke for the blessings of God in this life or for saluatiō after this life because by our life holy we haue done the things which the Lord hath commanded and theroby haue brought profit gaine honour or glorie to God for so to presume for Gods fauour is a presumption without cause for wee can doe God no good with all our holy life Neither let vs presume in respect of God for hee neuer hath done vs any euil Neither let vs presume in respect of our selues for there is nothing in vs to moue vs to presume of Gods mercie for in vs that is in our nature dwelleth no good for we cannot think a good thought as of our selues If we had done God any good or done more good thē by the law we are bound to doe or if God had done vs any euil then we might haue presumed by the law of right and reason and by the law written that God being bound to reward or recompence wee ought not to bee sent emptie away But being with vs now as it is there is not any thing in flesh and blood that may cause vs to presume Therefore let vs confirme our iudgements that in the day of our account before God we must flie from our owne merits and deseruings be our workes neuer so many or so glorious for we bring no gaine nor profit to God by our righteousnesse From whence me thinkes I heare some obiect and say If God doe not gaine by our righteousnesse then wee cannot hurt him nor diminish his Maiestie and glorie by our sinfulnes And then it is no matter how wee liue nor any reason or iustice that God should condemne and cast away the worke of his own hands for doing such things that neither do him good nor hurt The obiection standeth on three parts The first question is whether wee doe hurt God or diminish his glorie by our sinnes I answere that our sinnes cannot diminish the glorie of God For God knoweth how to bring light out of darknesse and to turne our sinnes to the glorie of his Maiestie Exo. 9.16 as he did the sin of Pharaoh Rom. 9.17 against the Israelites And to the second question which saith it is no matter how we liue if God be neither profited nor glorified by it I say wee doe much dishonour the sacred word of God which as it is holy so in euery page line and lease calleth vpon vs as for a matter of weight and of importance to be rich in good workes which though our holinesse profit not God yet neuerthelesse God declareth that hee accepteth our doings and maketh account of them as though they were of some value For which cause God likeneth himselfe to a husbandman that hath a vineyard who causeth it to bee dressed Mat. 21 33. and 13.4 and hath a field and reapeth corne of it In which similitudes God declareth Mar. 12 1. that hee doth account our workes Ioh. 15.1 as sweete and pleasant sacrifices in his sight And to encourage vs to the workes of charitie he saith that when we doe good to the poore Mat. 25.40 it is as if wee did it euen to him it is as if wee did it euen to him and he accepteth it as done vnto himselfe Thus you see that our God to encourage vs to doe well will accept things whereby he taketh no profit And therefore doth require it as though hee were the better by it and also promiseth that wee shall not leese our labour thereby neither that it shall bee a thing vnprofitable for vs. Therfore that wee leade a good and a godly life is a matter of great necessitie Concerning the third part of the obiection saying that it is against reason and iustice that God should condemne and cast away the worke of his owne hands for such things that neither doe him good nor hurt I answere that reason requireth sinne to bee punished and iustice commandeth that the euill be corrected and the righteous rewarded And the word of God soundeth in infinite places that Gods glorie cannot bee lessened Mat. 3.9 nor his royall seruice diminished by inflicting condigne punishment in the condemnation of the vngodly For God is able of stones to raise vp children to Abraham Wherefore let vs in the feare of God euery one endeuour to bee religious if it bee but to make the Common-wealth peaceable and the kingdome happie 1. Sam. 12.14.15 For the cause why Ahabs gouernment was not so good as Dauids nor Rehoboamt so peaceable as Salomons surely it was because the one was established in the law of God and the other was mingled with filthie Idolatrie The one was gouerned in wickednesse and the other in the feare of God For the Lord saith For the transgression of the land Pro. 28.2 there are many Princes but by a man of vnderstanding and knowledge a realme likewise endureth long Lastly it serueth to reproue Atheists carnall Gospellers and Protestants at large that thinke God is bound beholding vnto them if they doe but come to Church to grace the Ministerie with their presence But know for a certaine whatsoeuer he be that walketh after the lusts of his eyes and the wickednesse of his owne heart when others shall be preserued hee shall perish and when others shall bee saued he shall be damned For the Lord Iesus shall shew himselfe from heauen with his mightie Angels in flaming fire rendring vengeance vnto them 2. Thes 1.8 that doe not know God and which obey not vnto the Gospell of our Lord Iesus Christ And this our example our Prophet and our text crieth loud in our eares O Ierusalem wash thy heart from wickednesse that thou maiest be saued Euen so come Lord Iesus come quickly Amen FINIS