of the Diuine to pronounce iudgement at the barre why should the Diuine by mans directions bee taught to speake in the Pulpit If the Captaine must not sight when the meane souldier will appoint him nor the souldier fight with such weapons as his enemies will appoint him then Gods Ministers ought not to teach what the best man in the parish will appoint him But the proposition is true Ergo wofull it is to heare how the gold of the Sanctuarie is changed Ierem. Lam. 4.1.2 and become dim and how the Noble men of Sion comparable to fine gold are become earthen pitchers waiting on the humour of men to be filled with winde that they may fill others with vanity that the Lord may say now as this Prophet said of Iudah and Israel Lam. 2.14 Thy Prophets haue looked out vaine and foolish things for thee and they haue not discouered thine iniquitie to turne away thy captiuity but haue looked out for false prophecies and causes of banishment The vse is both for reprehension and for instruction first for reprehension it reproueth first such Ministers that bee slaues and vassals to mens affections Such were the foure hundred 1. Reg. 22.6 Prophets to please Ahab And would to God there were not among the Prophets that will speak as the best man of the parish will haue him speake and that will speake mans inuentious in painted eloquence to set forth themselues and that there were not that because they may not speake what they will speake not at all making a diuorce betweene the tongue and the hart lest their Poperie be seene 1. Cor. 7.23 Galath 1.10 1. Thessal 2.4 Secondly it reproueth such that teach for the doctrines of Gods commandements 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mans precepts setting forth their owne inuentions and their Traditiones sancta Romana with more authority and commendation then the word of God Maith 15.9 because if men or Angels proach otherwise then wee haue receiued from Christ and his Apostles they bee accursed Anathama marah natha According to which doctrine of the Apostle Saint Paul Galath 1.9 Cyp. ad Powp p. 228. faith Nihil innonetur nisi quod traditâ—â—n est vnde est istae traditio vtrum de dominica Euangelica authoritate descondâ—â—s an de Apostolorum mandâ—â— is at ques Epistolis veniens ca eniâ—â— faâ—â—â—da â—sse qua scripta sunt c. and proposed vnto Iosuah saying Let not the booke of the Law depart from thy mouth Vntill I deeply weighed this I was drowned in the opinion of learning resolued that where learning is there is the light of true vnderstanding till together with this I say I called to minde that the Scribes and Pharisees chiefe Doctors experienced in the Scriptures vnderstood not the Law nor Christs parables aright because to them it was not giuen Matth. 13.1 Luk. 10.21 but was giuen to babes Whereupon I am now moued to say it is not the wise dome of flesh and blood that can iudge of the spirit not learning but God enlightening that directeth the vnderstanding to the right obiect Wherfore I praise that illustrious Scaliger exere 359. who saith Nostra hac in literarum studijs peregrinatio sine suprema Luce miserabilia quadam erratio est This our painfull peregrination in studies if it be destitute of that supreame light in nothing else but a miserable kinde of wandring Yet in giuing this glory to God I commend not certaine speculatiue spirits that runne in the other extreame who thinke God will make knowne his mysteries to them whether they take paines or no. For if the prouision of this baser life cannot bee gotten without the sweat of our browes much lesse can the food of that better life bee gained without the sweat and industrious searching of our soules But to returne to humane traditions from whence we haue digressed In speaking of humane learning I beseech you to vnderstand me and that with distinction For whan I name humane inuentions traditions whether of doctrines or of ceremonies I pray rightly to be vnderstood For concerning doctrine I meane not that it is vtterly vnlawfull to mention men mens writings in the place of God in preaching for it is lawfull to alleage in Sermons the authority of men making for the truth of God as it was lawfull for Dauid to kill Goliah with his owne sword For an arrow out of a mans owne quiuer against himselfe doth more fester the wound and wound him to death then the sword of his enemy And concerning humane learning I say with Saint Basil Adâ—â—potes that both the knowledge and vse of naturall learning in a Minister is lawfull and somtimes necessarie and this doth the very example of the Apostle reach vs Act. 17.28 Saint Paul to conuince the ignorant and idolatrous Athenians of great blockishnes and prophanesse alleageth the saying of Aratus the Poet to proue the true God who said 1. Cor. 15.33 that in God wee had our liuing our mouing and being And in the question of the resurrection reprouing the Epicures who as if there were no resurrection nor life to come gaue themselues to all pleasure and riotousneste of life S. Paul condemned by a sentence out of Menander the Poet saying Euill speech corrupt good manners The like he alleaged out of Epimenides Tit. 1.12 saying the Cretians are alwaies liars Thus wee see not onely humane but prophane learning may serue Diuinicy as hand-maidens being purified and cleansed from the Idolatrie and impiety of the Heathen Thus farre I dare goe albeit I dare not speake with the spirit of Atheisme and blasphemie that Plinies Philosophie equalleth the bookes of Moses not that Aristotles Ethickes and Politickes equall the Proverbs of Salomon nor that Mareus Aurelius equalleth Marke the Euangelist nor that Merlius prophecy be one with the Prophecie of Isay nor the eloquence of Cicero and Demesthenes equall the cloque noe of the holy Ghost nor any Doctors or Fathers before the doctrine or Christ much lesse the Pope and his decrees to be before or equall with the decrees of God in the Bible Neither doe I meane of traditions concerning ceremonies that it is vtterly vnlawfull to vse any in the Church-apparell and seruice being commanded by the Christian Magistrate For as religion can stand without Popish trash from Rome and Rhemes yet â—ruâ— religion neuer was without certain ceremonies euen as a learned Lecturer of Geneua hath said Bucer in Mat 18. that Cerepâ—oniae enim testes religiouis sunt Ceremonies are witnesses of religion for there are religious as well as irreligious ceremonies Can Baptisme bee without water and the Lords Supper without bread and wine bee not prayers performed with kneeling and what letteth the Sacrament to bee receiued kneeling when the words deliuering the same into the hands of the people it nothing else but a prayer and the precisest I hope will not denie kneeling at prayer The Scripture soundeth as forth of a Trumpet that indifferent things
that so both may be preserued together And to the same effect Hasile in the first Psalme likeneth the Scripture to a well furnished Apothecaries shop that is stored with variety of medecines for all diseases And to this end S. Paul requireth of Timothy 2.2.15 and of euery Minister of the Word that they shew themselues good worke-men that need not to be ashamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diuiding the word of God aright not to broach euery truth in euery time and place lest so they loose both their labour and their Auditors while they giue them that which is good in it sâ—lfo but not good for them â—putting new cloth to old garments and make the rent worse then it was vnto whom I tying my selfe for counsell commend this portion of Scripture to your Honourable and Christian considerations knowing well that there are none that shall heare mee this day high or low young or old learned or vnlearned rich or poore of what state and condition soeuer but ought to cause his heart to bee exercised in the duties of Sanctification Vnto which this Scripture read summoneth vs vnto euen to walke in as before God in this present world In the Chapters before going is laid downe the voluntarie and causelesse apostasie of the Iewes who would not bee kept in the straight waies of God but fell to Idolatry with false gods And as errour in iudgement breedeth sinne in the conuersation so from Idolatry they turned aside to the lusts of the Gentiles as may appeare from the 16. vers of the first chapter where the holy Ghost expostulating the case with Israel to the beginning of this 4. chapter presseth vpon their consciences the sense of their sins and of the ensuing plague and comming punishment vnto the twelfth verse From whence as a Iudge he passeth to a finall and ful sentence euen the execution of his full wrath to bee inflicted vpon theÌ„ for their wickednesse After which in this verse read as in a Psalme of mercy hauing sundry times formerly pronounced them guiltie the Almighty heere in the words read putteth on the affection of a louing Father in an exhortatiue speech shewing both how they may reforme their liues and flie from the anger and iudgements to come Which Scripture being an inference depending on the former words yet a whole sentence in it selfe in a word containeth a commandement with an argument backing seconding the precept pressing sanctification and holinesse of life with the profession of religion Purposing then by the Lords assistance and your godly patience to say something of this matter let the order in method for mee to speak and you to heare be the selfe same which the holy Ghost directeth vs vnto in the text If you please to reade the whole verse you shall see three markable points punctually to offer themselues to your deepe considerations First the Commandement Secondly the Argument which expresseth the end wherefore they ought to sanctifie Thirdly the Exprobration vpbâ—â—iding the Iewes with their continuance in sinne notwithstanding the great and continuall paines of the Lords Prophets But the words that I haue made choyce of containing more matter in them if a skilfull workeman had them in hand then the time allotted will giue me leaue to vtter as you haue heard containe two speciall points 1. First a Commandement 2. Secondly an Argument inforcing the precept In the first â—ight Honourable Right Worshipfull men and brethren in the Lord beloued not I but the text it selfe presenteth into your view 1.2.3 three respectfull coseruations of waightie consideration 1. In the Commandement by way of acclamation wee are to obserue the persons calling commanding exhorting to sanctification Which is God and the Prophet â—â—remiah For the Commâ—ndement was by the hand of the Lord 2. Chr. 29.25 1. San. 15.24 and by the hand of his Prophets 2. The persons exhorted were the people of Ierusalem 3. The third is the subiect and matter whereunto they are called O Ierusalem wash c. Where fiue things shew themselues to be thought vpon 1. The affection expressed in the Interiection O. 2. The voyce in which God calleth vnto them which is in the Imperatiue and commanding voice 3. The third is the matter wherunto they are commanded which is to wash c. 4. The fourth is the subiect it selfe about what they most bee exercised which iâ— the heart 5. The fifth is the obiect from what they must wash viz. from wickednesse 6. In the second pâ—rt laying downe the reason wherof one they ought to sanctifie The end of our sanctification is no lesse then our preseruation in this life and our saluation in the life to come The content and â—â—here â—â—ce to this portion of Scripture may bee read in the words which our Prophet vseth chap. 4.1 saying O Israel if thou returne returne vnto me saith the Lord and if thou put away thine abomination out of my sight then shalt thou not remoue Or that of Moses Deuter. 10.16 Circumcise therefore the fore-skinne of your heartes and harden your neckes no more Or with Isay chap. 1. v. 16. Wash you make you cleane take away the euill of your workes from before mine eyes cease to doe euill learne to doe well for if you consent and obey you shall eate the good things of the land Like vnto this is that which the holy Apostle S. Paul giueth for doctrine saying 2. Cor. 7.1 Seeing then we haue those promises dearely beloued let vs cleanse our selues from all filthinesse of the flesh and spirit and grow vp vnto full holinesse in the feare of God And if you please to take notice of the scope meaning of the worde themselues in a word they may thus be read O Ierusalem of all people in the world most beloued the ioy of my desires whom I would neither punish nor heare of your plagues yet because Heb. 4.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things lie open and naked to the eyes of God with whom no vncleane person can stand iustified I beseech you in the Lords behalfe nay the Lord that in respect of thy sin should bee thy Iudge is become thy Remembrancer in the affection of a louing father and that you should not bee amazed with the excellency of his glory nor confounded with the might of his Maiesty he hath been pleased in men like to your selues to deliuer vnto you the wonderfull things of God for if God did not send his word none would aske for it It it not I therefore that speake vnto you of my owne head for what am I but a messenger of my selfe It is the Lord that created thee O Ierusalem that calleth forth of heauen by mee whom hee hath called annointed and assigned to be a Prophet vnto you for none may take this office vpon him but he that is called as Aaron was And so much the rather ought you to heede my words because I speake not of my selfe nor from man but from
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