in what case shall they stand before the Almighty Prou. 16.5 The Wise man saith All that are proud in heart are an abomination to the Lord. The Lord resisteth the proud and giueth grace to the humble Worthy was the speech of a Reuerend Bishop of our time Doctor Babington that said If it be a shame to weare a paper on the hat at Westminster hal to declare what was done it is as reprochfull to weare a vaine garment on the back to pull all mens eyes vpon thee O that the God of heauen would moue you in the Magistracy to reuiue and put life into the many and good lawes concerning apparell that men and women in their distinct callings might bee knowne what manner of persons they bee that so honour as she is of her selfe bright and glorious might haue her like raiment to her splendor that so she might be discerned from the base vulgars I haue stayed you here too long but I leaue the mother and come to the daughter The euill of Contention crieth for the rod of your correction For this sinne is the daughter of Pride Onely through pride man causeth contention Prou. 13.10 and by contention the land is diuided O Lord heale the sores thereof for it shaketh But coÌ„tention is a coale too hot for my cooling I entreate you in the Magistracie that your fountaines of discipline may flow forth to wash away this sinne out of the Church and Common wealth For it we akeneth both Common-wealth Church of God yea it hindreth good proceedings it troubleth the best subiects that may be that Papists and Atheists in meane time may doe what they list The diuision betweene Protestant and Protestant the alienation of affection betweene Minister and Minister that will neither vouchsafe to seeme to consent not ioyne together against the common aduersarie giueth aduant age to the Papists But as the blessed Apostle saith to the Ephesians Ephes 4.4 so say I There is but one body one spirit one hope of our calling one Lord one faith one Baptisme one God and one Father of all If there be any consolation in Christ euen for his sake that made vs and for his blood that died for vs let all these Ones make vs one in the truth and while we liue to keepe the vnity of the spirit in the bond of peace The Last euill that waiteth for your check needeth iron hands to punish the wickednesse thereof is the contempt of you that sit in the high places For the contempt of gouernment Rom. 13.1 â— iâ— the contempt of God himselfe But the Papists will say they may in some things disobey Casar and make no breach of their alleagiance to Almighty Godâ— But they that so say 〈◊〉 Iob saith telleth a lie for the Almighty The contrary I doe protest that subiectâ—â— to Princes standeth with and is commanded in religion by God himselfe For that which is Casâ—â—â— ought to be giuen to Casar Matth. 22.21 if wee will keep our allegiance to God and the contempt of gouernment is a sin by Saint Iudâ— bound vp in the bundle of death Where you may reade that none but filthy persons that need to be washed cut and keâ—â—ned doe despise gouernment whom Saint Peter calleth bruit beasts lead by sensuâ—lltie which haue no ground but ignorance which if they pleade not you shall doe well to let them haue no mercie but iustice There be 2. poyson some wormes that gaster at the roote of gouernment and two beasts amongst vs with Ants bellies and Mâ—lâ—â—hes hands like the horseleach that will neuer be satisfied And if you would know them by name the one is hath wasted all the other longeth to waste all Hath wasted all are the male-contented prodigals that in euerie degree haue consumed their owne estates and now houer ouer other mens and their eye watcheth for the twy-light and of these some lie couchant and dormant Concerning would waste all or longeth to waste all who haue treasured vp wrath and reuenge in their mindes against Prince and people These forsooth crie out that euery man must not be subiect to all that bee in office or superioritie ouer him by that he is a Superiour and that onely in matters of peace and policie but not in matters of religion or regiment of soules Rhem. annot in Rom. 13. These be the counterfeit Catholikes that haue taken libertie to change their ciuill Superiour for a spirituall Father and religion for policie and policie for religion The Lord Almighty look down vpon them and in his wrath grant to as many among them as be impenitent the day that Zachariâ— prophecieth vnto them euen a day Zach. 14.12 that their eyes shall sinke in their holes and their tongue confume in their mouth and that their flesh may consume away though they stand vpon their feete because they fight against Ierusalem In meane time right Honourable it lieth vpon you for the safetie of the Kings person of the State and your selues to looke vnto them For the cause of the contempt of the Magistrate is the incorrigiblenes of the euill disposed Wherefore sith lawes be the sinewes of a Common-wealth Plato sith they be a diuine gift sith they bee the bands of Cities Demost Cicero Plutar. sith they are the very life of the Common-wealth and sith the Magistrate is the life of the law let me preuaile with you in the Lords behalfe to take the zeale of Phineas and the courage of Moses and Iosuh and goe through your Citie search and see and you shall behold sinne to be growne to a head and therfore high time that you make head against it You haue the sword of iustice you haue the law who doth warrant the sword of iustice but the law who defends the law but the sword of iustice Let the sword of iustice by the law be warranted and spare it not lest your selues bee neglected you are our Fathers we are your children spart your rod and spill vs. The first coÌ„mandement that was giuen to man after the creation was the Law and vpon breach of the Law was the sword giuen to reuenge iustice If you that be in authoritie suffer it rust in the sheath you will be contemned iustice despised the poore oppressed and the whole Common-wealth confounded I might here leade you to more abominations then these where in drunkennesse men become beasts and yet at this day hee is not counted a man that will not take away the image of man and defile himselfe therewith Oh the height of prophanenesse that man should offer more sacrifice to Bacchus then to Iehouah I might shew you the wickednesse of whoring euen in this citie where many men prostrate their bodies to vncleannes Let me perish if more soules of our youth perish any other way then this From hence it is right Honourable that the citie the towne and the countrie is filled with beggers and sturdie vngabonds that
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
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 〈◊〉
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
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