sence hee here spreadeth out on eche side two armes or braunches of this fruitefull tree of faith which if it bee quicke and florishing doe necessarilie spring out and shadowe againe the roote from whence they proceede and growe euen a true harte and a good Conscience whose effectes are so to sanctifie and season both our soules and bodies in all exercises and duties answerable to our profession that if they abide in vs they shal make vs neither ydle nor vnfruitefull in the worde of the Lorde But if these doe not direct vs if our hartes be not sound in his light if our hartes be not setled and inwardly affected to walke in his lawes if our hearts be not sprinckled from an euill conscience howsoeuer wee pretende Religion and holines in the sight of men yet are we but sounding brasse and tinckling simbals but cloudes without raine but trees without fruite twise dead and plucked vp by y e rootes we caÌ„not so drawe nere vnto God who searcheth the hartes raines who lighteneth things that are hid in darkenesse who is a spirite and will be worshipped in spirite and truth for the birth is aunswerable to firste conception if the roote be corrupt how canne the fruite be wholesome If the Spring be defiled how can the waters be cleane If the hart whiche is as it were the seate of the soule the fountaine and first instrument of life from whome all our actions and affections doe proceede bee stayned with sinne and wickednesse how can wee thinke our bare pretence of naked idle faith is pleasing vnto God And therfore sayth S. Iames Clense your harts you sinners and purge your hands you wauering minded men O Hierusalem washe thine hart from wickednesse sayth Ieremie that thou mayst be saued My sonne sayth Salomon giue me thy hart let thine eyes delight in my wayes and keepe thine hearte with all safetie for from it proceedeth thy life A good man sayth Christ out of the good treasure of his hart bringeth foorth good thinges but an euill man of the euill treasure of his heart bringeth foorth euill thinges Their hart sayth Ose is deuided therefore shall they be founde faultie I will walke sayeth Dauid in my house not with an outward shew but with a true and perfect hart which is necessarilye required here in him that will draw nere to the holy place Many are the sortes and differences of harts from whence agayne proceedeth that greate diuersitie of manners amongst men there is a wise harte that considereth all thinges soberly with iudgement and there is a foolishe harte whiche knoweth nothing but to commit iniquitie there is a stonie stubborn harte not mooued to repentaunce there is also a softe and fleshly harte soone pearsed and wounded with euery checke for sin there is a lose and faint hart vnstable in all his wayes and there is a firme and constant a true an vpright a faithfull hart commended here vnto vs whose praise is not of men but of God But among all other differences wherof I cannot now particulerlye increate to come neare vnto our selues what shal we say of the contrary hereof of falshood and flatterie of fained double hollowe and dissembling harts both toward God and men whiche doe so swarme amongste vs and haue so possessed and inlarged the inner partes of Christians at these daies that nothing is more common then to dissemble and deceaue and nothing more rare and daintie than a true and faithfull harte whereby both Epicure Atheus and Machiauill as it seemeth haue founde them secrete harbour to worke by fraude and policie where Christ should be interteyned in sinceritie and truth although Dissimulation be nowe spunne of so cunning and fine a threade that it is harde to discerne men asunder yet let vs vse the tried and infallible meane sette downe by our sauiour Christ Looke into mens actions which as a mirroure represent the image of their harts Esteeme the tree by his fruite confer their workes with their speeches and their liues with their profession and it is easilye espied For how doe wee bring foorth thistles in steade of figges and thorns in steed of grapes and the workes of darknesse and yet would be called the children of light and the fruits of lies of falshoode deceit yet will be counted the louers of religion and professors of truth And though we can saye the Lorde liueth yet will wee sweare to deceaue and though we bende our faces and profession to wardes the new and liuing waye of Christ yet will wee looke backe againe with Lots wife to Sodome followe the steps euen the lustes and imaginations of olde Adam and though as the Ephesians boasted of Diana and the Iewes of their Temple crying out the Temple of the Lorde the Temple of the Lorde this is the Temple of the Lord so we likewise can triumphe the Gospell of Christ the preaching of the worde the glad tidings of saluation and wee haue now the light and preaching of the worde of God yet all this notwithstanding so dissonant are the liues and the proceedings in a great many of vs so repugnant to our outwarde wordes and profession that it seemeth we are nothing lesse then those we should be and would so faine be counted and are so farre from drawing nere in a true and vpright hart That we doe but flatter with our lips and dissemble in our double hartes For was there euer more priuie canckred and malitious hatred in harte and yet more cloaking flatterie in tongue then nowe a daies was there euer more close and craftie shifting and shuffling and preueÌ„ting and circumuenting and vndermining one of another was there euer more deceite or fraude in bargaining contracts wherein as euery one exceedeth in subtiltie so he is counted the wise and most sufficient man was there euer more lying swearing forswearing for aduaÌ„tage for gain and lucre or hath there bene at any time more truth and holinesse professed lesse honestie and truth performed wherat the very aduersaries not a litle reioice take occasion of blaspheming the truth or shal we finde among men more hipocrisie and double dealing with two faces vnder one hood such as can blow hote and cold with one breath whiche haue Iacobs slender voice but Esaus rough handes which can hide a woluish hart vnder a simple sheeps clothing as graue and as sage as Cato in their countinaunce but as tirannous as Nero in their deeds and actions as neatly pullished cleansed on the outside as the Pharises pot platter but inwardly most ougly and loathsome to beholde then nowe a dayes It is not euerye where now put in practise which was sometime sayde by one Frâ—ns occuli vultus per sepe mentiuntur oratio vero sepissime The lookes the face and countinaunce of men do often dissemble and deceaue but their wordes and speeches more often Is it not playnlye come to passe that Lactantius citeth out of Seneca
of truth To conclude this first parte Seeing then our sacrifice offering is staine the vaile is taken vp the way is prepared and the holy place is made open for vs for vs all without exception or restraint by the bloode of Iesus and seeing wee haue him not any other our high Priest ouer the house of God who ruling all things by the word of his power and feeling all infirmities wherewith all our nature is touched is both able and willing to giue grace and to helpe vs in the time of neede we haue libertie and boldnesse to enter thereinto and therefore to proceed to the second part the duties and things required on our behalfe let vs approche and drawe neare in all obedience vnto him vnto his house and holy place againe For although Christ be the bread of life yet hee nourisheth none but those that feede vpon him although he bee the sunne of brightnes spreading his beames of mercy ouer all yet none enioy the light therof but those that haue cleare and opened eyes to behold him And although he haue prepared for vs a waye into the holy place yet can we not come thither if wee walke not in the same according to his will The Manna we know was Angels foode and nourished many in the desert but to them that did not vse it after the coÌ„maundement of God it became corrupt putrified The Angel at Bethesda certain times came downe and by stirring y e water made it healthfull yet many that dipped not in it went away criples great companies touched the hemme of Christs garment onely the faithful woman drew vertue out of him to heale her bloody flux So God loued the world saith S. Iohn that he gaue his onely begotten sonne that al in general yet not al perticulerly but al they that beleue in him should not perrish but haue euerlasting life as many as receaued him as many as drewe neare vnto him to them he gaue power to become the sonnes of God to them he hath giuen entraunce w t boldnes into y e holy place And therfore Accedamus appropinquemus let vs come let vs draw nere y e way is prepared let vs walke in y e same the vaile separation is nowe taken awaye let vs boldlie enter euen let vs that were farre of separated by our sinnes the children of wrath and wrapped in vnbeleefe being all become as an vncleane thing and all our righteousnes as a stayned and poluted cloth so that we all did fade as a leafe and our iniquities like the winde haue taken vs away yet because we are washed because we are clensed because we are sanctified by the sprinckeling of the blood of Iesus by whome wee haue attonement and forgiuenesse of sinnes let vs I saye be bolde to enter and come neare it is we the sinners of the Gentiles that are here called let vs harken vnto his voyce it is wee that dwell in the vttermost partes of the earth and in the Iles of the sea y t are here exhorted let vs gird vp our loines streÌ„gtheÌ„ our feeble knees let vs cast away euerything that presseth downe and the sinne that hangeth so fast on and let vs run with patience the race that is set before vs looking alwayes vnto Iesus the Authour and finisher of our faith The greatest distance and separation that may be is betweene good and euill light and darkenesse faith and infidelity betweene God and the worlde and therefore the more we plucke not the feete of our bodies but the loue of our hartes from the loue of the world which is mere hatred against God the more wee auoide the lust of the flesh the lust of the eyes the pride of lyfe which are as Saint Iohn sayth the predominant quallities of the world the more we eschew euill and doe good the more we cast away the workes of darkenesse and put vpon vs the Armor of light the more wee shake of distrustfullnesse and laye holde on the sheilde of faith the more we are made partakers of the heauenlie promisses the nearer wee approche and come to the holy place For not simplie to come neare but to come by the right way and for a right ende is required at our hands otherwise y e Stribes and Pharisies and people of the Iewes came many waies and many times to our Sauiour Christ himselfe and yet had no entrance by his blood into the holie place for some came then as many doe nowe of curiositie to heare his newe as they thought and vnwonted doctrine some of hatefull malice to catche and entangle him in his wordes some with carnall mindes to be fedde with his lawes and miracles The whole multitude of the Gorgesens drew nere vnto him but it was to entreate him to departe out of their coastes the Herodians came neare vnto him and called him maister but their purpose was thereby as it is of many now a daies when they speake faireâ—â— and bowe lowest to enshare and entrap him yea the Diuell himselfe would come nere vnto Christ but it was to tempt him and Iudas came vnto him but to deliuer and betraie him the riche young Lawyer came running in great haste and woulde needes drawe neare to eternall life vnto the holy place but as soone as he heard the waye and meanes contrary to his couetous minde and carnall expectation he went away heauie and euill appaide hee thought to haue gotten more goods by Christ he would lose or leaue nothing for Christ. The dissembling people in the 6 of Micheas seemed very hote and earnest to drawe nere also but they woulde doe it not by exercising mercie and iudgemente such other vertues enioyned theÌ„ by the Prophet But by a voluntarie seruice new deuised way of their own By offring vp the children of their bodies the fruite of their wombe by thousands of Rammeâ— and riuers of oile And therefore these all with other like because they drew neare vnto God with their mouthes honored him with their lippes their hartes being far froÌ„ him because they had but a forme and shew of Godlinesse but in deede denied the power thereof they wandred in deserts of error to their destruction and found not the new liuing waye into the holy place of rest But seeing it remaineth that some must enter thereinto they to whome it was first preached entred not through their vnbeleefe Let vs arise and drawe nere with boldnesse not in place or by any bodily accesse for God is euerye where we cannot go froÌ„ his presence wee cannot flie from his spirite not as they who worshipped they knew not what and whom they would which they heard profited nothing because it was not coupled with faith but euen in assuraunce of faith accompanied on each side with a true hart and an vnspotted conscience That so being cleansed froÌ„ all filthinesse of the flesh of the spirite we may be vessels sanctified to honour and
and remorse of conscience for a time not at all to the quenching but increasing of their flames Yet euen their laughing as saith Salomon is mingled with sorrow their mirth doth end in heauines Be glad saith he oh thou yong man in thy youth and let thy hart be merrie in thy yong daies follow thou the waies of thine owne hart and the lust of thine owne eyes but be thou sure that god will bring thee into iudgement for al these thinges although the bread of deceate be sweete for a white and thou wax fâ—tte and shining as saith Ieremy with the fruites of oppression and wrong Yet euen this night when they haue taken awaie thy soule thy mouth shalbe filled with grauel thou shalt carrie nothing with thee neyther shall thy pompe followe thee thou shalt vomite vp againe as Iob saith the riches that thou hast deuoured and God shall drawe them out of thy bellie Although the strong man for a season seeme to keepe all thinges in rest and quiet yet shall the goodman of the house come at an houre when thou thinkest not and giue thee thy portion if thou watch not with hipocrits And although as saith the Prophet Amos discribing y e maners of the careles wordlings they put away the euil day far from them and approch without feare to the seate of iniquitie though they lye vppon beddes of Iuerie and eate the lambes out of the flocke and the calues out of the stall though they sing to the sounde of the violl and inuent instruments of musicke like Dauid though they drinke wine in bottles and annoint themselues with the sweetest oyntementes though their excellencie as Iob saithe mounte vppe to the heauens and their heades reache vnto the cloudes though all the sheaues of the fielde must bowe vnto them and the Sunne and the Moone stoope downe at their presence yet shall they flye awaie as a dreame and passe as a vision of the night yet shall they bee as dunge for euer and the sinne of their youth shall lye downe with them in the dust yet shall they flye from the yron weapon and the bowe of steele shall strike them through the Heauens shall declare their wrekednes and the earth shall take parte against them Loe this is the portion that the wicked manne maye looke for and the heritage that hee shalt haue at the handes of GOD. Heere is then a looking glasse and mirrour for vs all to knowe and discerne our selues euen the testimonye of our conscience to trye whether wee bee in the fayth and so in the righte waye to the holye place or noe Here is a measure that reacheth euen vnto you and to you all of what degree condition or calling soeuer you bee there is no immunity there is no exemption and it is not lyke Lesbiae regula to bee made longe or shorte to bee wrested or applyed according to the quantitye or quallitye of the person but euerye thing vprightly to be squared by the leuel and due proportion theroff Aboue all you Magistrates and iudges you men of higher place of authority and myght vpon whose direction y e gouernment the rest of the inferior sort dependeth looke not way not measure not your liues and happie estate by this outward pompe and glory of the worlde which is but a flying shaddow and shall not follow you to helpe in the day of wrath But looke into your selues and into your own consciences enter into your chamber common with your harts without flatterie and knowe for câ—rtaintie that who so runneth on the race of sinne without remorse of conscience shall bee seuerely punished without compassion and there is no respect of persons with God his eyes behold the poore and his eyelids trieth the children of men he hath made the small as wâ—l the great and careth for both a like hee standeth in the congregation of Princes he is a iudge among Gods and a God among Iudges He hath saith Iustine Martir both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A iust eye and reuenging eye It is truely saide of Seneca Quicquid a vobis minor expauescit maior hoc vobis dominus minatur whatsoeuer the inferior doth feare at your handes a greater Lord doth threaten the same to you againe and therefore it is good and wholesome counsell giuen by Agatho a Ruler a Prince a Maiestrate must remember three thinges first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hee ruleth and gouerneth men of the same nature and condition with himselfe secondly that hee â—ule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to equity â—o iustice and lawe euen with a good conâ—ience and thirdlie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that â—ee shall not alwaies beare rule and goâ—erne but in the end giue account of his â—â—ewardship and stande or fall vp the witâ—esse of his owne conscience A notable â—xample of whiche good conscience reâ—uired in a magistrate we haue described â—n the person of Iob. I deliuered saith hee â—â—e poore that cryed and the fatherlesse â—nd him that had no helper the blessing â—f him that was readie to perrish came vpon me and I caused the widdowes harte 〈◊〉 reioyce I put on iustice and it coueâ—ed 〈◊〉 my iudgement was as a roabe and a â—owne I was the eies to the blinde and â—â—ete to the lame I was a father to the â—â—ore and when I knew not the cause I â—â—ught it out diligentlie I brake also the 〈◊〉 of the vnrighteous man and plucke 〈◊〉 praye out of his teeth The lyke 〈◊〉 wee haue sette downe in the person of Samuell I haue walked saith hee before you from my childehoode vnto thiâ— daie beholde here I am heare record oâ— me before the Lord and before his annointed whose oxe haue I taken or whosâ— Asse haue I taken whom haue I hurte tâ— whom haue I done wrong or of whosâ— hande haue I receaued any bribe to blinâ— mine eyes therewith God graunt thaâ— they that sit in Samuels place may in theiâ— liues keepe the like good conscience anâ— at their death make the lyke confessioâ— with this of Samuell and theâ— as Esai saith Who shal dwel with the deuourinâ— fire who among vs shall dwell with the â—uerlasting burninges that is with thâ— glorious Maiestie of GOD Hee thaâ— walketh in iustice and speaketh righteoâ—â— thinges refusing gaine of oppressioâ— shaking his handes from taking of gifte stopping his eares from hearing of blooâ— and shutting his eies from seeing euill anâ— so drawing nere with a true hartes princâ— led from an euill conscience Hee saiâ— the Prophet shall dwell an high his dâ—fence shalbe the munition of rockes breaâ— shall be giuen him his waters shalbe 〈◊〉 and his eies shall behoide the King in 〈◊〉 glory And therefore saith Dauid keepe innocencie and doe the thing that is right for that shall bring a man peace at the last Here I might make in iust and necessary complaint for the decay of vpright dealing and corruption of mens consciences in euerie