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 〈◊〉
for sommer and warme for winter for you must know that gold is too heauie for any but for the beasts of the earth to carry Neuerthelesse in humilitie be it spoken sith Moses Aaron by Gods ordinance went hand in hand I see nothing from God to the contrarie but we ought to haue an honorable Ministerie as well as an honourable Magistracie and that a good Minister be as well allowed as a good Magistrate Look to it my beloued the contempt of Ministers and Preachers hath alreadie wrought bad effects amongst vs. Men brethren and fathers haue weeping eyes and a king hearts to see this in the florishing time of the Gospell lest the Lord punish the land for the contempt of his seruants For beleeue it this sinne maketh a way for Atheists and Papists and Vters and Newters for Solifidianâ— and Nullifidians and to make this good I might bring a cloud of Fathers to prouoke you to cleanse your harts from this wickednesse But I feare if these sins be not reformed God will enter into iudgment with theÌ„ that haue taken the Lords houses from him into their possessions And so much may suffice concerning Superiours to be amended in themselues Sins in Iuseriours Now that God may haue his due honour by your meanes from the people I should name to you the wickednesse that rote in our streets and call to you in the magistracy for reformation as to you the redresse thereof of right belongs The first is the Prophanâ—tion of the Sabbath The second is the taking of Gods name in vaine The third is Pride The fourth is Contention The fifth is Contempt of Gouernment These be the Roters that grudge if they be not satisfied they cause the land to mourne and the grasse of the earth to wither away they will hasten the Lords vengeance if speedily they be not reformed For the first touching the Sabbath the Lord God hath commanded and so doe the lawes of this Realme yea so did the late commendable Proclamation of this renouned Citie that the Sabbath day should be kept holy that the people should cease from sinne as well as from labour that they might serue God in trembling and feare not thinking their owne thoughts not speaking their owne words vpon the Lords holy day But neglect of zealous executioÌ„ of good lawes ill custome and toleration hath brought it to passe that the multitude doe most shamefully prophane the Sabbath Looke to it I beseech you and suffer not your hearts to bee defiled with this wickednes For not onely the Iewes and Turks crie shame of vs for this but the very Papists make more of the Satterday and Saints dayes then wee doe of the Lords solemne feasts The second euill among the people is the taking of Gods name in vaine Here I stand amazed to consider that the lawes of nations haue taken order for the vaine and idle taking of the names of Princes in mens mouthes so as none dare but such as are sold to treason speake of their Kings and States but reuerently with an vncouered head and yet no law made against vaine swearing and common blaspheming of the most sacred name of the King of Kings In mens ordinary talke lamentable it is to heare in euery house in euery shop yea in euery street how in ordinary talke euery one mingle words and fill vp their sentences with needlesse oathes as if that which is of al sins a most notorious dâ—shonor to God were but a small sinne but much more horrible and odious is that blasphemous and furious and outragious swearing of many men that if they be neuer so little offended and their mind displeased then they fall to disgorge their filthy stomacke vpon the glorious name of their Creator It is recorded by Herodot lib. 6. that Nicanus pitched a field on the Sabbath day against the Iewes but for his blasphemie lost both the battell and his life and his head his hands and blasphemous tongue was cut off and hanged on the pinnacles of the Temple at Ierusalem And well worthie of greatest shame because this vice of all other carrieth with it the most detestation for that it bringeth least delight of aâ—â— other sinnes For all other vices a man may wring out some excuse from nature to lessen the greatnesse but this admitteth no vaile at all Is it not a desperate case for a man in mirth to sweare by that blood the remembrance of which should strike sorrow to the most obdurate hearts that blood I say the losse of which gained redemption to the whole world Me thinkes relenting thoughts should wound the heart of a Christian to name the wounds of Christ But where reuerence is laid aside there deuotion is cold But to heate your zeale and to put an edge vpon your deuotion remember what God saith Mat. 23.23 I am bold to tell you in the Lords behalfe that our tithing of Minâ— and Commin and leauing the waightier parts of the Law vnlooked vnto is to bee feared will draw the Lords wrath downe vpon vs and bring into our Cities townes Zach. 5.4 and houses Zacharies flying booke to consume them with the timber and stones thereof For it is decreed in heauen that if thou wilt not keepe and do all the words of this Law that are written in this booke and feare this glorious and fearefull name Deut. 28.58 the Lord thy God theÌ„ the Lord will make thy playne wonderfull and the plagues of thy seed euen great plagues and of long continuance and sore diseases and of long durance For if it be true that Hosea prophecieth Hosea 4.8 then long since because of swearing the Lord hath a controuersie with the land For who seeth not that for oathes the land mourneth Ierem. 23.10 and the inhabitants are smitten and they feele it not But the houre-glasse calleth mee to the pride of the Land The prophet Zephaniah 1.8 saith It shall bee in the daye of the Lords wrath that the Lord will visit all such as are clothed with strange apparell Pride hath so many feathers added to her wings that shee couereth all the earth with her shadow If we looke to men who should be both wisest strongest they are growne so effeminate and our women so manlike that if it might bee they would exchange kindes What modest eye can with patience behold the immodest gestures and attires of our time no sooner is infancie put of but impudencie is put on Many seemes to imitate Nero in prodigality of apparel Cap. 30 to verifie that in theÌ„selues which was said of him by Suetonius In Nerone nullam vesâ—â—us bis indust Many there be amongst vs that put not on one apparell nor one fashion twice till at length they come to haue no apparell to put on Many inuent fashions to please the world but the secret iudgement of God crosseth their desires for they displease more then they please but if their brauerie condemne them before men
God of whom I haue receiued both my commission and lesson what and how to speake and how farre to proceed against you That you may the rather hearken and giue your attention vnto the words know the exceeding loue affection the Lord hath toward you hee is so farre from desâ—ring your destruction or delighting and pleasing himselfe in your ponishment as that hee be moneth your miserie and lamenteth your losse yea as a compassionate father hee pitieth you and hath compassion on all those of whose returne there is any hope And that you should beleeue it his will is that his messengers should haue the same tender affection and compassionate care ouer the Church that Iaphâ—â—â— may be allured to dwell in the â—ems of Sam. And that none may stand vp to excuse himselfe my words do not poynt to the Assyrions Idumeâ—ns nor Moâ—bites but they doe concerne thee O Ierusalem that take your selues to bee a purified people There be none so holy but need farther information and reformation and it is the Ministers duty to speak the word and rebuke sinne and exhort every kinde of profession vnto religion and that you the hearers might nor thinke it an Indifferent thing to heare or not to he are because men like your selues speake it It is not a counsell but a commandement enforcing the estimation of the authority of the Prophet no lesse the Gods own authority Wherefore in the Lords behalfe suruey your waits in your heâ—reâ— by the glasse of Gods law you that think your selues to bee a sanctified people shall behold great 〈◊〉 of washing not only the seet but the head also not the out side alone but the very insulâ— is defiled For I must tell you you are no better within then you bee without But albeit thou art commanded to sanctifie thy heart beware of assuming any power vnto your selues for as sanctification is an action not words so it is not mans but Gods worke yet so that God worketh not vpon man as vpon stocks but as vpon reasonable creatures who by Gods preuenting grace work together with him the works of God For in this action the hand is the whole Trinitie the water is the teares of repentance 1. Thes 5.23 the soape is the grace of God through Christ and the sunne that drieth vs maketh vs accepted is the applying and iustifying faith through Christ Iesus And in this worke be sure that thou thy selfe bee exercised therein for God will not be serued and worshipped by atturneyes and another for thee for thou must serue God for thy selfe because the iust man must liue by his own faith And heere O Ierusalem you must vnderstand although the Lord hath made you the Prince of the Prouinces seating you in the high places to cleanse and reforme others yet the Lord requireth that you first cleanse your selues and wash your owne hearts before you sit vpon others first sit vpon your selues And herein bee not hypocrites for outward holinesse without the heart goe with it is abominable before God but sanctifie the heart and all will be cleane Therefore let the obiect wherabout you must be busied be your sins wickednesse for the readiest way to bring you backe from prophanenesse is to conuince your selues of sinne And so doing the gaine is your owne for thereby you shall not profit the Lord with your righteousnesse but your selues For so shall you in this life bee preserued when others perish and in the life to come saued when other shall be damned The God of all grace so sanctifie vs in the vnderstanding hereof generally that wee so apply the doctrines particularly to our hearts that all filthinesse of the flesh and spirit may so bee cleansed that wee may grow vp vnto full holinesse in the feare of God Concerning the fust point containing the Acclamation in the coÌ„mandement where I beseech you 1. consider the persons speaking namely God by Ieremie and the Prophet in the name of the Lord. 2. Chr. â—9 25 And this is of great force to enforce the commandement The world is become so captious that it is more ready to question by what authority the Preacher preacheth then with obedience to obey the preaching Therefore to remoue all lets that may hinder the acceptance of his doctrine he first of all pleadeth his commission Doct. 1 From whence wee may learne that none ought to speake teach in the Lords name that be not able to shew their authority and commission to bee set on worke both by God and his Church This the Prophet proueth speaking not in his owne but in the Lords name As if he should haue said I doe not of my selfe command you for theÌ„ you might think me too busie but I haue authority and commission diuine and am set a worke by the Lord whose will I must obey and therfore you ought to heare me with patience For I am none of those who run and God hath not sent my calling is from God And for this cause receiued I the anoynting 1. Ioh. 2.21 which is nothing else but the assignement vocation and ordination of any to â—n office in Church or Common-wealth with a promise of bestowing sit gifts for the discharge thereof To this end Kings Prophets Priests in the old Testament were â—nnointed signifying the spirituall oyle of Gods grace fitting vs to our calling this is that Chrysma that will teach vs all things Here I mind not with Ireâ—ans Lib. 3. cap. 3. to shew you that Alia vocatio est extraordinaria alia ordinaria that the one is without the suffrage of men by the onely voice of God as was Abraham Moses and the Prophets vnder the Law and as Iohn the Baptist and the Apostles in the time of the Gospell and that the other was by the suffrage of the Church Precibus impositione manuum as now in the time of the Gospell the Lord sendeth labourers into his vineyard But my purpose is briefly to shew you that none without a lawfull calling froÌ„ the Church by whose hands the Lord sendeth forth fit men into the Ministery ought to be heard of the Lords people If the Lord would not beare with any of what degree soeuer in the time of the Law but would punish euen Kings that would meddle with the Priests office that had no calling thereunto Then none without a lawful calling may take vpon them the ministerie not bee heard of the Lords people But the proposition is true Exod. 28.1 Numb 16.32.35 1. Sam. 13.9.10.11.13 2. Reg. 9.7.31 2. Sam. 6.6.7 2. Reg. 15.5 If no man may take this office but he that is called as Aaron was Then c. But Hebr. 5.4 If the Lord from heauen complaineth of such that runne before they be sent then such ought not to bee heard of the Lords people But the Lord complaineth let 23.21 saying I haue not sent these Prophets yet they runne I haue not spoken vnto them and yet
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
punishing if I may so say God punisheth as Carpenters pull downe ruinous houses that is to build them vp better then they were before so doth the Lord take vs of there down here that he may build vs on high 1. The vse serueth to teach vs to abhorre their prophanenesse that vnder the continuance of any publike or particular afflictioÌ„ as now in this long continued drought doe say that God sporteth himselfe in punishing the world know I beseech you in the feare of God that God is delighted and taketh pleasure to exercise his mercie and hath compassion vpon all those of whose returne there is any hope Luk. 15.4 He is to farre from sporting himself at our miserie that contrarily as a carefull father he seeketh vs vp he goeth after vs till he hath found vs he staieth not till wee returne but preuenteth vs with his grace and albeit grace in vs is imperfect and moueth a farre off Luk. 15.10 vers 10. God in compassion seeketh vs till he hath found vs and then leadeth vs with the cords of a man Osca 11 4. euen with the bands of loue for he calleth vs by his Preachers draweth vs by his spirit 2. Cor. 5.19 wooeth vs by his benefits that he may pardon vs in his mercy and in loue receiue vs to glorie Psal 103.9.13 For our God is an â—lluring God Cant. 5.2 Gen. 9.27 he shall allure Iâ—pheth to dwell in the tents of Shâ—â—â— But here me thinks I heâ—â—e some politike Protestant of estate 〈◊〉 Papist in heart say If the 〈◊〉 bâ—e thus full of compassion to â—â—â—iâ—e by all meane a sinners and such aâ— goe astray from him on where is that compassion and when will this alluring course bee taken with the Papists that they might heare of the same To whom I answere as S. Paul doth in the like case Rom. 10.18 I demaund haue they not heard yea they haue been mercifully deale with by our late Queene of sâ—moâ—â— memorie and they haue been loâ—â—â—gly intreated by his Maiestie and curteously perswaded by their brethren to tread in the Kings high way But all in vaineâ— which sheweth 〈◊〉 an vnion of religious 〈◊〉 harderâ—hing to effect â—hâ—â—aâ—â—n vnion of kingdomes Fâ—â—â— I â—peaâ—â—â— it vpon my soules altar that thee man would merit eternitie that could reconcile the long seuered Papists and Protestants But it is in vaine to assaie it for the Ancients haue concluded that nullâ—â— fâ—â—â—t as fidei Cyp. ep 55. 2. Cor. 6 14.15 perfidia potest God and Bâ—lial can neuer agree Yet if I might obtaine my request at the hands of God my prayer for my Countrie should bee that religion may bee once purged from the lees of the Romane grape that so euery thirsting soule might drinke out of the fountaine of the written word of God 3. The third vse confirmeth our iudgements for our comfort that the Lord will not deale with vs according to our deserts but according to his mercies in Iesus Christ For Christ Iesus alone fulfilled the Law for vs Isai 73.4.5 and suffered our punishment for he did be are our infirmities and carried our sorrowes hee was wounded for our transgressioÌ„s broken for our iniquities the châ—stisement of our peace was vpon him and with his stripes wee are healed And this is the Christians triumph that the partition wall is broken downe and the hand-writing fastened to the Crosse and all our sinnes shall not be able to rarâ—pier vp the gate of Gods mercies against them that beleeue 4. The fourth vse from this readinesse to mercie in God checketh the vncharitable practises of three sorts of persons First the Papists whose hearts be infected with the blood-crying and heauen pearcing sinne Occide imò manduca hareticum that tip their fingers of a sanguine colour in the blood of those men who doe but transgresse the vnwritten vntruths of their scarlet Pope and in the meane time crie out of the want of charitie amongst Protestants Secondly it reproueth the rash and inconsiderate course as farre from charitie as from wisedome deliuering the members of Christ to Satan and that for a trifle when as those that are spirituall Gal. 6.1 ought to raise such that fall with the spirit of meeknesse considering themselues lest they also be tempted And lastly it reproueth the furious spirits of the Brownists who for blemishes when themselues are most filthie cast out our whole Church for no apparant Church of God yet who is he that in many things sinneth not The God of heauen cleere our eyes Leuit. 19 17. Prou. 27 6. Gal. 6.1 and rectifie our iudgements that in censuring sinne in all men we may iudge charitably of all till we see the end of all 5. The fifth vse And now glue me leaue to speak to you right honourable and reuerend Fathers for Gods example here speaketh aloud to you my Lord and lieth at the doores of the Magistracie who are to execute iustice in the gate yea the fatherlesse the widow and the orphant doth crie the Master and the apprentice doe call vpon you rich and the poore doe call you the prisons and those that are bound in chaines and iron doe crie vnto you that be in authoritie to imitâ—te the Lord of heauen and earth be mercifull as hee is mercifull put on the bowels of compassion in iudgement censure and iudge your brethren the Lords people with all remorce and pitie take no pleasure in punishing taunt not those whom the Lord hath brought before you delight not to defame not disgrace those whom God Almightie hath put in your hands to correct bee not like the Philistims laugh not at the sorrowes of Samson shew mercie in iustice to those that are appointed to dye It is enough that their bodies doe dye for the sinnes of their soules bee not cruell towards them neither suffer your executioners to play the parts of tormentors delighting themselues to adde sorrow to the sorrowfull mouing a stout spirit to cast away their soules together with their bodies Be pleased to know as no Ancient faith that Ambros ad Var. câ—ll Epise suâ—â— Luc. lib. 5. Mansâ—â—â—tus homo cordis est mediâ—us And againe Beatus qui soueritatâ—â— man sâ—â—tudiâ—â—â— tâ—â—oâ— vt altâ—râ— dise iplâ—â—â—d seruetur alâ—erâ— iâ—â—oâ—â—â—nt 〈…〉 â—pprimatur But here right Honourable I weepe with the Prophet 2. King 8.12.13 to remember what some in places of office haue down and to thinke what some â—herâ— would doe if the Lord restrained them not how in colour of office and pretence of law iustice is wreâ—ied and the Lords people abused which maketh me to thinke that if they had Prince and Preâ—â—â—â—â— and law and all to backe them no raging crueltie would be left vndone Well God Almightie blessâ— vs and keepe vs in his holy feare 〈◊〉 make vs vpright-harted and constant in the profession of religion and meeke and milde bearted to such as are subiect to our censures that all
and repentance is an action pressed vpon vs and that from God For it is his coÌ„mandement we must wash therefore we are vncleance Doct. 1 From whence the instruction is that there is not any thing in al this world that doth defile the soule and body in the sight of God as sin doth Proued here That which is not defiled need not to be washed But here man is commaÌ„ded to wash himselfe therefore he is defiled Sinne is called rottennesse and corruption and is that which wee haue drawne either by propagation from our parents in originall sinne which hath defiled and corrupted the whole nature of man that he is blinded in vnderstanding froward in will and rebelling in all his actions against the will word of God or else it is the increase of this vncleannesse which wee haue greatly augmented by our owne euill practise and wicked conuersation and is that which the Apostle calleth old leauen to be purged 1. Cor. 5.7 that it may be a new lumpe This vncleannesse of sinne was prefigured in the ancient washings of Aaron and his sonnes with water at the doore of the Tabernacle Exodus 29.4 And in the typicall and signifying washings of the old Testament foreshewing the cleansing and purifying of our hearts in the Gospell Mat. 5.8 For Gods Altar and seruice must bee compassed with innocencie the Lord will be sanctified in those that come neere him Leu. 10 The purification of the soule and bodie is the fruite of sauing hope 1. Ioh. 3.3 For euery one that hath this hope in him purgeth himselfe as he is pure This vncleannes is deciphered in Ezek. 16.6 for the Lord vnto whose eyes all things are naked Heb. 13 4. seeth euerie one polluted in his own blood Luk. 10.30 It is the spirituall pitch that who so toucheth is defiled therewith Sin doth mortifie vs and maketh vs dead to grace and goodnesse And in the old Testament he that touched a dead carkâ—se was vncleane and might not come into the Sanctuarie till he was cleansed Vse 1 The first vse is to teach vs to labour with our owne hearts to hate and abhorre sinne in all but specially in our selues and that with a perfect hatred euen more then the diuell of hell for he cannot hurt vs till sinne doe staine vs. Sinne is that which much delighted the diuell and therefore it is the Tempters office and continual endeuour to prouoke vs to sinne Therefore he is called an Enemie Apocal. 12.10 an Accuser a Compasser Iob. 1.7 a Sister Luk. 22.31 a Deceiuer GeÌ„ 3.13 Wherfore I beseech you trust him not for hee hath a minde to get all the members of thy body and all the affections of thy soule from out of Gods seruice into his slauerie and subiection Sinne greatly displeaseth God and therefore he hath euery where in his word threatned fearefull punishments against the transgressors of his law Leuit. 26.15 Deu. 28.15 And there hath been none so deare nor is any so beloued vnto God in heauen Paradise nor in the earth but for sin the Lord hath punished The Angels that kept not their first estate Iude epist they are reserued in chaines of darknesse for euer to be punished Adam for sinne throwne out of Paradise The Canaanites with their sixe bordering nations disinherited and cast forth of their countrie The first world drowned Sodome and Gomer burned Kings vnthroaned Iudges Magistrates strooke downe from the bench and the Mightie cast from their seates Yea the Lord forsooke his own inheritance euen mount Sion which hee loued because they sinned against him that so the saying of his Prophet might be true Psalme 5.4 Thou art not a God that loueth wickednesse neither shall euell dwell with thee The foolish shall not stand in thy sight for thou hatest all them that worke iniquitie Isai 1.16 Wash you make you cleane put away the euill of your workes cease to doe euill learne to doe well and then come and let vs reason together For wee must wash our hands in innocencie before we may come to compasse the Lords Altar Vse 2 Here also it serueth to informe our iudgements concerning sin and wickednesse namely that euerie sinne defileth and subuerteth the worke of God it turneth good into euill faire into soule forme into deformitie and life into doâ—â—â— And this doth the holy Ghost teach vs Tit. 1.15 saying Vnto the cleanâ— are all things cleane but vnto them that are defiled and vnbeleeuing Is nothing cleane but euen their minds and consciences are defiled Should not this deare Christians inforce vpon our consciences this doctrine of sanctification and cleansing of our flesh and spirits from wickednesse suh it defileth all things it commeth neere Let Gods word come to a sinful he are it is defiled as pure water in a foule vessell What is there in man or without man that sinne hath not defiled It hath made our tongues become Adders speares our lippes instruments of guile our hands to worke iniquitie and our feete to runne to euill and to shed blood But what speake I of the defilement of the members the Spirit saith sin defileth the very minds and consciences of men And how should it bee otherwise for if sin so abuse the naturall parts what will it doe with the minde It grieueth me to tell you but I will tell you that it may warne you It turneth prayers into cursing it vseth knowledge to beguile the Scriptures to couer prophanenesse it vseth their wittes to cauill which brings Lawyers much gold and siluer it vseth wealth to oppresse strength to steale to wine and to women It vseth naturall wisedome to maintaine vnnatural blasphemy It vseth hunger to gluttonie thirst to drunk â—â—ues garments to pride honour to disdome marriage to lust offices to briberie the Minssterie to contention saw to delay It vseth the day to open euill and the night to secret shame Shall I cease here I weepe to speake it It either despiseth or wresteth damnably the holy and sacred word of God and the ordinances of God it prophaneth wickedly For haue we not in this our age to fill vp the measure of vncleannesse haue we not Ribaldrie as in Playes and the like committed to the presse to be commended in print lest posteritie should want patternes of impietie Whoredome with some is good physicke honestie is but foolerie knauerie is commoditie dissembling is discretion and idlenesse is gentrie If this bee not cleansed with the winde of the law or cut downe by your sword of iustice or purged with the Lords fanne to what height of sinne shall we grow vnto But the thing which I admire is this that God Almightie for all this doth suffer vs stil to liue It may be hee doth it that his long patience might leade vs to repentance or that wee should fulfill the measure of sin in defying the grace of God as wee haue defiled the nature of man that so at last we may abuse death as we
haue abused life for sildome doth hee dye well that liueth euill O my soule come not in to their habitation woe be vnto them for they follow the way of Caine are cast away with the deceit of Balams wages And now I turne vnto you the seruants of the Lord that haue as great care to keepe sinne from their soules as sicknesse from your bodies I beseech you in the feare of God and in the waightie consideration of your own sinnes euen for the Lords sake for your poore soules sake and for Iesus Christes sake that was made sinne for vs 2 Cor. 5.20 hearken to the counsell of our Prophet crying aloud in the audience of you all O Ierusalem wash thy heart from wickednesse detest and abhorre thy former sinnes forsake thy old way walke in newnesse of life cast away the workes of darkenesse and put on the Armour of light Rom. 13.12 Prou. 24.16 Hate all sin past care to preuent sinne to come and entertaine it not offering it selfe againe For the iust falleth and riseth againe but the wicked fall into mischiefe And this endeauouring the blessed spirit will helpe our infirmities and our heauenly Father make vs white in the blood of the Lambe Apoc. 7.14 For this is not the worke of flesh and blood although man bee spoken vnto as though he had power to doe it but it is the action and worke of the whole Trinitie and yet it is commanded as it were our worke Ephes 1.10 because God worketh in vs not as in stockes and stones but as in reasonable creatures for wee by the worke of his grace worke together with him yet still so as that sanctification is still wholly from God For first 1. Thes 5.23 â—â—t 3.5 Ephes 2.26 God the Father sanctifieth by giuing his Sonne God the Sonne sanctifieth by mortifying our sinnes by his blood and the holy Ghost sanctifieth by applying the vertue of Christs death and resurrection vnto vs. Ioh. 3.5 And we may be said to sanctifie our selues when we applie our will desire and endeauour in the vse of the meanes ordained of God And thus much bee said for the generall Now let vs in Gods feare fall vpon the particulars And first sanctification is an action teaching vs that true religion and vndefiled consisteth not in a speculatiue or contemplatiue profession but in an actiue and practiue conuersation in holinesse for knowledge without obedience encreaseth punishment Luk. 12 47. Mat. 7.22 24. Luk. 11.28 Iam. 1.23 25.27 For not euery one that saith Lord Lord shall enter into the kingdome but he that doth the will of the Father For pure religion and vndefiled before God the Father is this to visit the fatherlesse and widdowes in their aduersitie Mary and Martha will doe well so they be both in one house so will Christian profession and practise if they meet both in one soule Let a Christian take it a shame to bee like an Athenian that is to know what appertaineth vnto vertue but not to practise it And the God of heauen make vs all not only knowers speakers Preachers and professors of Gods word but doers thereof that we may be saued Doct. 2 Againe as it is a worke so it is a worke that may not be performed by an Atturney but by our selues in our owne persons for our selues must doe it for the commandement is Wash thy c. From whence the doctrine is that God requireth of euery Christian that hee performe the parts of Gods worship and the duties of charity actually himselfe vnto God and men before hee depart hence for himselfe and not by others for him Our learned aduersaries beare the world in hand that as we come to earthly Princes by mediators and solicitors so Christians ought to come to the Prince of Princes For they hold it presumption to prease into the presence of the King of heauen without the mediation of many If our God did feare the treasons of any or did not know or remember the wants of all his children himselfe or if hee could not heare all the sutes of all the world at one instant and if hee had not appointed his onely Sonne to be the onely meanes in whom wee haue promised accesse then their perswasion might haue passed for doctrine But the contrary on Gods part to vs is true Therefore let vs know that other mens good workes shall do no good for vs nor others prayers for vs without our owne workes and prayers for our selues For nothing more beloued brethren hath spoiled Church and Common-wealth then doing duties non per se sed per alium It hath brought ignorance into the Church and briberie into the Common-wealth which moued our renouned Soueralgue King Iames in his Basiliâ—on Doroâ— l. 2. p. 35. to giue this charge to the Prince his Sonne that be spare not any paines in his owne person to see iustice executed giuing for instance his most worthie Grand-father of famous memory whose honour was to bee stiled and called the poore mans King And in the 55. page his Maiesty counselleth the Prince once a yeere to visit the principall parts of the kingdome not referring to Vice-royes but to heare the complaints himselfe and to decide the principall matterâ— in his owne person And here you see the exercises of religion and parts of Gods worship must bee done actually personally of euery one of the Lords seruants for themselues This you call for at our hands the Preacher must be resident say you and must preach for himselfe and must not the hearer heare for himselfe also why say you one to another go you to day to Church and serue God for me and I will serue God for you to morrow This conceit moueth certaine to prepare Bead-men to pray while they theÌ„selues play But learne of our Prophet the parts of Gods worship must be performed of euery one of vs for our selues for anothers faith can not saue vs wee must pray for our selues for our requests are gâ—aâ—eed according to our owne faith Be is vnto thee as thou be leâ—â—â—st Therefore repent for thy selft confesse thine owne sinne rather then another shall declare it doe good workes for thy selfe for to giue blackes and large almes is good but one pennie with thine owne hand is a precious sacrifice in the eyes of God Remember the saying Galaâ—b 6.10 While we haue time â—â—e vs we our selues dâ—â— good vnto all men 1. The reason iâ— because the Prophet giueth it for doctrine Habac 2.4 For the iust shall liue by his owne faith marke the word his 2. Because wee may as well see by another mans eyes as goe to heauen by another mans workes 3. Because the question in the day of daies shall not be what other men haue done for vs but what wee haue done for our selues Mat. 35.42 that is whether with our owne hands wee haue giuen meate to the hungry drinke to the thirsty harbour to the stranger clothes to the
naked and whether in our own persons wee haue visited the sicke and in prison for the duties of piety bee not onely actuall but personall duties and required of euery Christian Vse 1 Now to make some vse of this which hath been spoken It may first enforme the vnderstanding that the good works which others doe for vs doe vs no good vnto saluation They doe good to others for preseruation And this doth confute the Superirrogate workes of the Papists who make vs beleeue though our owne lamps bee without oyle wee may borrow plentifully of the Saints For the Saints say they haue not onely kept all Gods commandements but haue done more then God hath commanded and so the surplussage of their good workes hang vp vpon the Popes tallie for such as want and will pay most for them But this vntruth so long hanged vpon the pin of popish traditions Christ Iesus cutteth downe Luk. 17.10 When you haue done all that is commanded you say that you are vnprofitable seruants Vse 2 Further it serueth to teach vs Psalm 95.7 that in this life onely by the grace of God in Christ we procute mercy and saluation at the hands of God Heb. 37 4.7 1. Cor. 6.2 So that in this life onely heauen is to bee obtained or lost for euermore after this life there is no time to worke Here we winne and lose life eternall Cyprian in ser dâ— mortal circ med Hortamur dâ—â— facult as adest dum ad huc aliquid de saculo superest wee exhort you to serue God while you may while wee are in the world let vs come from the depth of darke superstition to the bright light of true religion For Qâ—um istinc excessum fucrit nullus â—aâ—â— locus poenitâ—ntiae nullus satisfactionis effectus For after this life there is no place of repentance nor any satisfaction Ambrase is one with this Qui 〈…〉 his non accipit remissionem peccâ—torâ—m c. He that receiueth not remission of sinnes heere shall not come there that is in heauen Not onely friends but our aduersaries are confidene with vs in this truth Aquinas their Angelicall Doctor â—2 9.13 ar 4. ad 2. â— p. 9.62 ar 9. corpor saith Dicendum quod mereri dâ—mererâ— pâ—rtiâ—â—â—â— ad slas 〈◊〉 viâ— Wee must say thâ—â—to merit or demerit pertaine to the state of the way that is to this life And thus the learned Papist hath lent vs his hand to butie Purgatorie for euer For if heere wee obtaine what doe soules there And so much bee said for the matter what must be done The fourth Circumstance I now passe to the fourth Branch expressing the Subiect that must be washed which is the heart For O Ierusalem wash thy heart Christ Iesus washed others Iohn 13.5 because hee himselse was the Lambe without slaine But Ierusalem that washed others in the poole of Bethâ—sdâ— Ioh. 5. â—7 must wash her selfe It is the desire of corrupt flesh and blood to fish in other mens watâ—rs But the well taught Christian will content himselfe with the water of his owne well If wee would open an vnpartiall eye when we be at homeâ— as we do when we goe abroad we should see more beâ—mes in our owne eyeâ— thâ—n 〈◊〉 in our neighbouâ—â—â— and more staines and sins in our owne liues then in others But wee that are quicke sighted in other mens faults and blind in our owne bee here taken to taske and commanded first to finde out our owne filthinesse and wash away our owne wickednesse before wee meddle with others O Ierusalem wash thy heart Doct. 1 From whence I pray you learn that the Lords will is that such that are in high places and are to deale with the sinnes of others ought first to cleanse themselues and wash their owne hearts informe and reforme themselues before they goe about to reforme others When Absalon would deceiue his fathers people 1. Sam. 15.3 hee said euery mans cause was good so Satan to deceiue the world maketh euery man thinke another man to bee euill and himselfe to bee good But the holy Ghost chargeth euery one not to be too fauourable to himselfe but to suruey our owne manners our owne wits our own senses our own members our own hearts must first bee set vpon and wee must cleanse our owne consciences from dead workes wee must wash our owne moates and pull out our owne beames Matth. 7.3 Ieremy commaudeth to search our waies Lamen 3.40 and to examine our own liues to iudge our owne sinnes keepe Sessions at home first before wee goe abroad and cleanse first our owne houses our owne Citie our owne streetes For loue and good workes should begin at home For how can a master reproue a seruant for lying and deceiuing and make a trade of it himselfe With what heart can a parent correct his child for swearing and sweare continually himselfe How faintly wil a Minister preach against vsurie and against drunkennesse and against pride and prophanenesse and be spotted with all these himselfe What zeale may we looke for in some officers to punish swearing and blasphemie and the prophanation of the Sabbath when they themselues let faith and truth passe daily from betweene their lippes can they with any zeale punish theÌ„ in others when they haue so little conscience of these sinnes themselues O I beseech you looke to these things you that bee the Cedars of London For your fall is not your owne alone but you crash in peeces al that are vnder you Do are brethren take the word of the Lord to heart saying O man who soeuer thou art that iudgest Rom. 2.1.2.3.4 thou condemnest thy selfe for thou that iudgest another dost the same things thou that saiest a man should not steale not lie nor sweare not deceiue not drinke to bee drunken doest thou steale doest thou lie c. The God of heauen and earth giue vs power to iudge our selues euen in the same things wee iudge and punish others and to cleanse our selues of the sins we condemne in others And euer giue vs grace O Lord first to sit iudge in that court of our owne conscience 1. Cor. 11.28 before we sit as iudge in the soule of our neighbour Vse 1 The first vse entreateth vs to learne this dutie to bee stricter to our selues then to any other It hath been an old saying Vnne quisque proximus sibi for hee that loueth not himself wil not loue any Potésne alium malius noscere quà m to ipsum Canst thou know another better then thy selfe It being so let me become a suter for your owne gaine be straighter in all things to your selues then to others and be more liberall in some things to others then to your selues merkely beâ—â—t with that in another which you will not doe in your selfe A worthy obseruation For many Magistrates masters take libertie to do that which if their seruants doe they must sharply be rebuked if not punished as
repent and amend other thunder forth like Boâ—â—arges the iudgements of God as the sons of thunder all which ought to bee done But first saith our Prophes shew them what they haue done and what is amisse or all is in vaine and done amisse that is done We liue in a captious age where if people be generally reproued for sinne Malac. 3.13 they will answere as the people in Malachy did What haue wee spoken against there But if wee say you are sinners shew you wherin you haue sinned theÌ„ we shall cause you to blush with shame and moue you with Dauid to say peecam For Cain must be told of his â—urther Gen. 4. 1. Sam 15. 2.12.7 Ioh. 4. Act. 9. Saul of his disobodience Dauid of his adultery the woman of Samaria of her vncloane lift and Paul must bee plainly told of his persecution or our heater will neuer returne vuto vs Ioh. 4.19 Syr I see that you are a Prophet For then may the Preacher hope to profit by his publike doctrine and the brother by his priuate counsell where first they shall proue to their consciences that of this and that sinne they are guiltle For if the doctrine be only generall men will mis-apply it and alwaies turne it vpon others soylog he touched such a man and such a mâ—n to day c. From this wisedome I mind not to speake of sinne in generalls the originall corruption and de fâ—rmeÌ„t of nature which is an Fuhiopâ—â—â— skinne that all the water of the ses cannot wash away But I desire to entreate particularly of wickednesse which is damnable to our selues and hurtfull to others And albeit here I might marshall vp innumerable troopes of transgressions I entreat your godly patience that I may touch the sores of our owne time In which if you will but a little open your eyes you shal see Qui impià agent neâ— intelligentâ— that will doe wickedly and will not vnderstand And although I cannot touch all the flying sinnes of Iudah which make too loud a cryin the cares of God yet some of them I purpose but to name I beseech you lend me your hearts to consider of them and teares of repentance to wash them away Heere I meane not to make rehearsall of the secret reuoltings from the truth of God nor the generall embracing in corners of the wilfull wil-worship in stead of the seruice of God nor the shamefull idolatrie in trucking to Masse in the corners of the streets by seditious Papists because they are yet vnknowne neither doe I minde to shew you how impudently the knowledge of Gods mercy and truth is abused wrested and trampled vnder feet to the neglect of the poore and ouerthrow of the helpelesse neither is it my purpose to remember you of the cruelty and couetousnes of the rich nor of the irrefragable incorrigibility of the poore nor of the incredulity and contempt of Gods word amongst all Because these be couertly carried in the middest of vs which with the blood of Abel crie to God as they appeare for vengeance to reforme and which the late inundations of water the strange sharpe winter with the drie and scorching summer causing the land to mourn and the hearbs of euery field to wither Ierem. 12.4 for the wickednesse of them that dwell therein not yet a yeere old may moue vs to repentance But my purpose is to bring into your presence such crying sinnes such a disorderly order of Roarers within this your City that partly the amendment and partly the reformation to you my Lord doth belong It hath pleased God to make you Magistrates and Fathers of this City not only rosee that common equitie and quietnes be keps among the people but also that God may haue his due honor and glory both from you and them Now among Superiours for you to amend the sinnes and wickednesses that the world taketh notice of are especially three And in these the Prophet crieth vpoÌ„ you whose scats be on high to wash your harts from wickednesse And here by name to shew you what sinnes they be The first is Carelesnesse Lenitie and neglect of Iustice The second is Couetousnesse and Briberie The third is Sacriledge the Church-piercing sinne Against these the Prophet cryeth O Ierusalem wash thy heart from these heauen-crying sinnes remoue these beames out of your owne eyes that you may see the clearer to correct and reforme others And here pardon me if I be bold with my betters For it is the Ministers dutie to discouer sinne and to conuince the conscience of this and that wickednes before he can profit them that he are him This is the counsell that Ieremy receiued from the Lord and deliuereth vnto vs O City wash thy heart from wickednesse that thou mayest be saued I desire not here to sit in any mans conscience for I haue learned noâ— to iudge of any till I see what shall become of my selfe Yet as we may not reueale all sinnes and discouer our fathers nakednesse lest the vncircumcised reioyce so we may not couer some sinnes lest the vncircumcised encrease But if I may bee bold to shew you what the Lord saith concerning these sinnes then I beseech you to harken and it shall not bee long nor tedious to heare The euill of the sin of Carelesnesse too much Lenity and neglect of Iustice which bringeth in all manner of sinne not masked but with open face into the Church Common-wealth and the same to bee committed with a high hand For where haue you disobedience to Magistrates to Parents to Masters where haue you drunkennesse c. but where the Magistrate is carelesse of his office or too milde in his office When read you or heard you of the vnheard off sinne of deflouring of Virgins of killing of old men of braining of children and of forcing of women euen vnto death but when where there is no magistrate Iudg. 4.1 17.6 21.25 as the holy Ghost saith Iudg. 2.19 there was then no King in Israel When heare you superiours to bee punished for the sinnes of inferiours but when Superiours waxe carelesse of the execution of iustice For when magistrates wax carelesse of those that are committed to their charge and neglect iustice to punish offenders it is all one as if there were no law and no King in Israel For then men become beasts and like Daniels flying Eagles with the wings of wickednesse breaking into houses Dan 7. taking away lands oppressing with vsurie extortion crueltie deceit blood and blasphemie these and much more where iustice is not roare in the streetes there is no care of God nor feare of man no respect of law nor order nor regard of father or mother nor of Church or Common-wealth whether they stand or fall so they may liue as they lust Hence it is that so many orphants widowes and helplesse people crie out of the law where the law is good and vpright and
all were well if due execution were made of iustice Therefore giue me leaue here to become the poore mans aduocate nay the rich mans aduocate yea all mens aduocates but theirs who are indeed beasts yea for the feare of God I entreat that ye of the Magistracie who beare the sword of iustice would cut the wings of these lion-like beasts and shorten the hornes of these yokelesse Belials that they may bee set vpon their feete like men and that from your graue and dispensing hand of iustice mens hearts may be giuen them that there bee no more complaining and that you may be free of their blood ouer whoÌ„ the Lord hath set you But doth this rest with you only or doe these euils shake the Common-wealth alone and doth it not touch ecclesiasticall officers and shake the Church also Yea Priests and Iesuites doe disaduantage the truth increasing daily in writing and witnessing to the disgrace of true Christianitie For this also I humbly pray in the Lords behalfe that you put the good lawes in execution against the fauourites of the Iesuiticall brood so doing there wil be found as few Priests in England as Snakes in Ireland 2. Another sinne that some say at this day cleaueth to the sonnes of God they call Couetousnesse a wickednes of receiuing gifts blinding the eyes of the wise For mine owne part as I cannot charge any with the Prophet Isay Isai 1.23 that Rulers bee because I haue learned not to haue as much as a disreâ—ere 〈◊〉 thought of them so I desire you that be seâ—ted amongst the starres and be aboue others to remember the fearfull iudgement that the sonnes of Ely brought vpon Iudah and to thinke vpon the punishment that Caâ—â—bises Cyrus his sonne caused to be inflicted vpoÌ„ a bribing Magistrate whose skinne pulled ouer his cares was hanged ouer the iudgement seate for an example I beseech you let the feare of God and the light of grace preuaile at least so farre with all that be in authoritie as the light of nature did with Lucius Valerius who being Consul of Rome and dying whilest hee was Consul hauing in his life time the custodie of the treasurie of Rome was so free from inriching himselfe by vnlawfull meanes that he was found so poore at his death that the charge of his buriall was paied by the common people so shall God the world and your own conscieÌ„ces testifie for you that you haue washed your hearts from wickednes and your fingers froÌ„ bribes 3. The third hurtful euil amoâ—g vs is the sinne of sacriledge which albeit it be especially in the richest persons yet it is a wickednesse almost among al and in each degree one way or other When I name sacriledge I name a robber of God a robber of Churches a robber of the Common-wealth a robber of bodies a robber of soules the name so shameful and horrid that I blush to name that which some in euerie sex state and condition be not ashamed to commit Fearfull it is to see and heare Patrons to deale with the Church-liuings as Polymnestor did with Polydor turne their patronage into pillage taking that which they neuer gaue and reaping that which they neuer sowed For what the Palmer-worme hath left Ioel. 1.4 that hath the Grashopper eaten and the residue of the Grashopper hath the Canker-worme eaten and the residue of the Canker-worme hath the Catterpiller eaten That which Impropriations haue left that haue greedie Patrons eaten and that which Patrons haue left that haue euill customes deuoured and that which customes haue left that haue the couetous and wrangling parishioners as with the teeth of a lion greedily gained And vnlesse people grow kinder to the Ministerie they with their handfull of meale and little oyle in the cruse 1. King 17.12 may mourning like goe with the widow of Zareptha and gather a few stickes for a few stickes will serue a little to make a cake and cate it and dye Oh that these taking hands might once see the haÌ„d against them that wrote against Balzazzar Dan. 5 â— 24 to take away from theÌ„ as they haue taken from the Lord. The Iusts of their vncleane hearts haue defiled their hands with the sacriledge of Achan to take gold and siluer and Babylonish garmeÌ„ts Iosua 7 21. of the spoyles of Iericho Psal 74.7.8 consecrated to God But some may thinke it lawfull for them to take their owne which they say their parents in a blinde zeale gaue to the Church It is fearfull to see children to sit vpon their furthers and to iudge the dead in the Lord. If any bee so past grace let him know that whatsoeuer is once lawfully giuen to the maintenance of religion may not bee taken away againe vnder the paine of mortall sinne The text is euident The field shall be holy to the Lord Leu. 27.21 as a field separate from common vses the possession thereof shall be the Priests And the Lord by Iool complaineth Ye haue taken my siluer and gold and haue carried into your temples my goodly pleasant things Ioel. 3.5 c. Therfore it is sacriledge to transferre lands houses priuiledges or mony violently or couetously or craftily to any other vses that hath been giuen to the Church And worse if worse may be is the maintaining of feathers borders chaines of gold silke and veluet with that which did maintaine many poore and with almes did feed and clothe many a fatherlesse Yet say some what needs all this a doe for the maintenance of the Ministerie cannot Ministers liue as the Apostles liued To whom I answere we canâ— if you will lay down not your goods but our owne goods at our feete as the people did at the Apostles feete O deare brethren will you haue vs shine like lampe and take away our oyle will you crie for preaching as children doe for bread and will you muzzle the mouth of the Preacher You will say to vs that the world was neuer better then when Peter said Siluer and gold haue I none and wil you not giue vs leaue to say with the Ancient that it is not indecent to desire Aug. de cra D. o proba sufficientia vitae Yea with your leaue we say more that Sublatis studiorum pramijs etiam studia pereunt That lack of liuing maketh lack of learning and lacke of learning causeth Gods people to wander vpon the mountaines as sheepe without able shepheards But yet me thinkes I heare some to say that Church-liuings be too large and Church-mens houses too great for their reuenewes say some clawbacke will suffice a good Knight I cannot fitter compare these then to Dionysius the tyrant who tooke the golden garment from Iupiter Olyâ—pian in Peloponnesus saying That it was too heauie for sommer and too colde for winter and therefore the God must be stripped to clothe him and lest the God stand cleane naked he shall bee clothed with a woolleâ—â— rugge light
haue more busied the Magistracie to set foorth good orders both for the relieuing of the one and punishmeÌ„t of the other then at this day are executed For doe they not loyter in euery corner of your streetes as though there were neither lawes nor officers to punish them or as though there were more feare to displease them then God But time biddeth me tell you that by this time there bee few that heare me whose hearts bee not conuinced And therefore I haste to the vse we are to make of this doctrine which is three-fold Vse 1 It bewraieth a popish slaunder that chargeth the Church of England with preaching libertie to sin because we preach iustification by faith in Christ only By this that hath been spoken in the discouerie of sin euery one that hath his eyes about him and will see may see that wee preach not faith alone namely that is alone though faith only For wee affirme that no Libertine Protestant or dissolute professor of the Gospell that liueth in any knowne sinne hath fellowship with Christ Vse 2 The second vse is to teach those that are entred into the bodie of Christs Church and are called by that excellent and glorious name of Christians to put on sanctification and to wash their hearts from wickednesse taking the counsell of the holy Ghost If any be in Christ let him be a new creature 2. Cor. 5 17. Psal 16 6 And let euery one that calleth vpon the name of the Lord depart from iniquitie Either leaue your sinnes or leaue calling of God Father Leaue dissimulation and hypocrisie or leaue carrying of Bibles running to preachings and talking of Sermons Leaue off saying Our Father which art in heauen vnlesse you will liue as his children in earth For if yee call him Father which without respect of persons 1. Pet. 1 17 iudgeth according to euerie mans worke passe the time of your dwelling here in feare I humbly therefore beseech you in the feare of God looke into the vncleane corners of your hearts and watch ouer your soules that a false heart and a wicked heart be not shrouded vnder a ciuill behauiour For the Lord will iudge vs 1. Sam. 16.7 according to that which is in our hearts Iere. 17.10 The Lord beholdeth well enough the rottennesse of these golden apples of Sodome and in due time will cause them to fall to their euerlasting shame and confusions Let Recusants Church-papists and politike Protestants leaue off their Iudas-like countenances habits and gestures in their many Ceremonies and complements of hypocrisie like Balam with his seuen Altars and his seuen Rammes for God seeth for all that much treacherie against King and Countrie lurking in their hearts because most of the are better bred and better read in Machianell then in the Bible They are outwardly men in print yet for all that to couetousnesse sacriledge prophanaâ—ion of the Sabbath swearing vainly and swearing falsely to pride and contention yea drunkennesse and whoring to oppresse the true honest Protestants to hoarding vp of mony corne the necessariest things of the land they are like Aman sicke for Thamar though it cost them their liues These be varnished Protestantâ— to sanctitie like Iudas to Christ They plot against the Common-wealth and parishes where they dwell as Ahab did against Naboth Oh my soule keep thee from the way of these men Search trie and cleanse thy waies and purge thy heart from such wickednes And this for the first part I should speake of the Argument which is the second part but the time is spent Therfore let vs pray that God would blesse that which time hath taught Thou God of heauen and earth giue this that hath been spoken thy blessing that it may be a sauour of life vnto life to euery one of vs if it be thy good will and with the blood of our Lord Iesus cleanse vs and take vs out of this our vncleannesse and bring vs to thy kingdome of holinesse where thine honour dwelleth and that for Iesus Christ his sake to whom with thee O blessed Father and the eternall Spirit be all honour glorie power dominion might and Maiestie both now and from hence-forth for euer Amen Amen This second part was not vttered for lacke of time yet thought fit by the Author to be annexed in the Print NOw followeth the second part of the Text of Iudah preseruation in this life and of his saluation in the life to come in these words That thou mayest bee saued or mayest be helped or mayest be kept c. Which in effect is as much as if he should haue said If you will obey the voyce of the Lord and wash your hearts from wickedness then the Lord will defend you and preserue you aliue in this life and will watch ouer you with a reuenging hand to anoy and destroy all those that rise against you in this world and will giue you euerlasting life and saluation in the life to come This being the meaning of the words let vs not here dreame of saluation by workes For all whatsoeuer we can doe cannot deserue any thing at Gods hands because all our workes are imperfect Isa 64.6 and it must be perfect obedience that meriteth any thing in this life much more that deserueth the immeasurable waight of glory Doct. 1 But the doctrine for instruction if you please may be this That reformation of manners and sanctification of life maketh vs fit and capable though not worthie of the mercies of God I say although sanctification maketh vs not worthie of the mercies of God yet it maketh vs capable both of sauing grace and of all the mercies and benefits of God whatsoeuer For we are not fit to receiue mercy from God Iob 11.14.15.16 till we haue repented This is one with the Prophets counsell to Naaman Wash and bee cleane So here cleanse your hearts from wickednesse and be saued If our sinnes doe separate Gods mercies from vs then sanctification and holinesse maketh vs fit and capable of the mercies of God both for this and a better life Isa 59.2 Ier. 5.25 But the first is true therefore the second If repentance keepeth vs from perishing and destruction then holinesse maketh vs at least capable of Gods mercy but the proposition the holy Ghost giueth for doctrine Luk. 13.3 For vnlesse you repent yee shall all likewise perish If without sanctification and regeneration we cannot see the kingdome of God then without sanctification wee are not nor cannot bee capable of the mercies of God But the former Christ maketh good Ioh. 3.3 Therfore c. I beseech you deepely consider this and remember it wel that which no money nor gold can doe repentance and sanctitie may do As the ground is for soâ—d when it is ploughed so a heart is for the Lord when it is cleansed Act. 11.28 For sanctity and holinesse is the way to eternall life trouble much more to all other mercies