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
they prophesie If Christ Iesus in the new Testament approueth this then such ought not to bee heard that haue not the same approbation But Christ Iesus from heauen in the chosen vessell Saint Paul Acts 9.12 sending him to Ananias that hee might lay his hands vpon him and receiue sight Vrim and Thummim science and good conscience knowledge and holinesse to beare his name before the Gentiles which maketh the proposition If in nature order doe sound against such irregular persons then it cannot be well pleasing to God that any in the Lords name without the Lords appointment should meddle with the Ephod or deale with the sacred things of God But Peter Martyr vpon the 1. of Sam. 14. saith Spectanda est in ecclesiasticis Eutaxia in politicis autem parendum est In Ecclesiasticall lawes good order must be considered but in politicall wee must obey And to thrust in a mans selfe without an assignement is against order which is ingrauen in euery mans person euen from the head to the foote For is not the head a tower the eyes watchmen the eye-lids windowes for light the mouth a doore to let in prouision the tongue a speaker to call for that which is needfull and to examine that which is doubtfull be not the cares spies to listen the hands seruitors the feet messengers to carrie and recarrie â—1 â—â—al the teeth grinders of natures prouision is not the pâ—llat a taster the stomack a kitchin wherein all things bee prepared for the benefit of nature that so the whole body bee preserued as the closet of the soule All which being held in that order that God hath set them doe cry against the disordered furie of men in the ministeâ—ie that runne before they are sonâ— Yea not onely Diuinity reason and nature but Christian policie proclaimeth that if Iudget Iesticâ—â— in their Sessions suting for correction of vice in the Kings name first plead their commission then ought no man in the name of the King of heauen preach without his assignement For application It sâ—rueth to teach vs that as many â—s â—aue any feare of God ought to heare with all meeknesse Such Ministers and messengers of the Lord that haue receiued their calling from the Church which is that which Saint Iames giueth for doctrine Iom 1.21 Wee being called bee the Lords seruants therefore wee must doe our masters message and hee that doth but his masters message no more ought not to be blamed nay ought to be beleeued For whatsoeuer the Lord by his messengers sayeth must bee beleeued and being commanded by them who are first commanded by the Lord they must be obeyed Therefore the Lord in this our text commanding high and low rich poore to sanctifie themselues speaketh vnto vs here present Wherefore this day wee ought to obey this commaundement as we will answere it at our vttermost perill Vse 2 The second vse serueth for reproose first concerning the Papacie whose vocation is scarce sufficient to giue them a lawfull assignment to bee Ministers of the Gospell and of the Sacraments For the right of those orders whereby they were ordained to sacrifice for the quicke and the dead vndermining the sacrifice of our Sauiour we denie to be one and the same with the most iust and equall lawes which the Lord made touching the necessity of vocation The third vse Vse 3 Yea this lastly serueth to teach vs to confute condemne the irregular and preposterous course of the Separatists Anabaptists and Familists that runne before they are sent and take vpon them to ordaine and send forth Ministers being no Ministers themselues Wherefore such as go forth without the ordinance of the Church as Heretickes and Schismatickes doe are not to bee receiued nor heard of such as feare God For what truth may hee deliuer from God that hath his calling froÌ„ man and not from God what Sacraments may hee administer that hath no lawfull calling to the ministery what profit may he bring vnto the people himselfe not brought vp nor sent of God euen as much as Saint Peter that fished on the wrong side of the ship al night and caught nothing so much good and no more may we looke to come by their ministerie that in contempt of the Churches ordination and imposition of hands runne vp and downe gathering vnto themselues a heape of hearers who are not taught as you haue heard from God by Ieremy but from Ieremy by Ieremy and so doe Toto coelo errare à coelo feed vpon mans inuentions in stead of the immortall food of Gods word Hence it commeth that diuines turne religion into disputation and stand more vpon science then good conscience to get themselues a name by leading the poore people into a thousand pitifull opinions In the first and best daies of the Church it was farre otherwife vnto which glorious dayes the Lord Iesus brings vs and that soone lest Christians turne Iewes and Christianity be turned into Atheisme and let euery good Christian say Amen Now a word Doct. 2 as they bee the words of the Prophet in the name of the Lord. Ieremiah speaketh from the Lord Therefore of God hee must learne his dutie From whence I beseech you Fathers and brethren let vs confirme our iudgements that the Ministers of God are not before hand to bee taught their lessons of men but they must first learne both matter and manner what to speak and how to speake from God before they teach men The truth of this our example leadeth vs to For Ieremy speaketh from God and not from man This doctrine runneth with the current and streame of the liuely waters Exod. 3.12 The Lord said to Moses I will bee with thee Exod. 4.12 and I will be with thy mouth and will teach thee what thou shalt say Of the Iudges of Israel it was said Iudg. 3.10 And the spirit of the Lord came vpon him and he iudged Israel It is the Lords appointment Isa 6.6 with a coale from his Altar to inflame the tongue of his messenger Because to whom a Minister is to performe his dutie of him hee is to learne his dutie Ephes 6.17 But in teaching of men a Minister is to performe his duty to God 1. Cor. 4.1 3.10 Therefore wee must not speake what we will nor how wee list but all must be both for matter manner as God will So saith the Prophet 1. Reg. 22.14 Whatsoeuer the Lord saith vnto me that will I speak Yea so saith the false Prophet Numb 23.3 Whatsoeuer the Lord sheweth vnto me I will tell thee And this is that which the Prophet Isay prophecied of our blessed Sauiour that before he should be sent forth of the Father to preach it was said Luk. 4.18 that the spirit of the Lord God is vpon me therefore hath the Lordannointed me he hath sent me to preach good tidings c. To conclude this If some Magistrates will scorne to learne
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
though pecoâ—tum were only sinne in the inferiour No no whatsoeuer is sinne in any one in omnibus est peccatum otherwise it worketh straightnesse to others libertie to our selues As it is in certaine that professe irregularitie and thinke it lawfull themselues to doe any thing and yet censure and find fault with other mens vertues theÌ„selues flowing full of all vice These be such that wheÌ„ they get between the pot and the wall despise gouernment and speake euill of those that bee in authoritie Some you shall see who being vnwilling to vse a Ceremonie themselues iudge straightly all others as hainous offenders that vse it and other that vse it themselues yet find fault with such that doe but so But touching these things indifferent Ro. 14.3.14 15.12 1. Cor. 8.8 and 9.10 10.23 I pray you learne not to iudge that in others which you refuse your selues for albeit our religion be but one yet our consciences through the ignorance that is in them may be diuers This being practised of vs will moue vs to cast the first stone at our selues Ioh. 8.7 Remember how that the Lord Iesus was angry with S. Peter Ioh. 21.22 for being a busie-bodie in Iohns matters Therefore plow vp your own fallow and sow your owne ground wash your owne hearts pull first the beames out of your own cies least the Lord reproue thee as he did Saint Peter with what is that to thee Lastly this doctrine speaketh to you my Lord and to your brethreÌ„ the Magistrates of this honourable Citie whom God hath made as an eye to see as the mouth to reproue and as the hands to correct sinne The Lord aboue requireth at your hands that especially you looke to your selues that you sin not especially in such sinnes you censure in others and that you beare with others in that wherein you are tempted your selues For the sinnes of the heads indanger all the members For what is more absurd theÌ„ if they I say that should cleanse and wash Ierusalem the Citie the Church and Common-wealth of blemishes and wickednesse should happen to be full of spots themselues Without the eye no other member can doe his office neither hand nor foote can doe his function without sight It hath been said of old that the religion and sanctitie of the people is in the religion of the Prince Wherefore reuerend Fathers and Iudges of others I humbly pray you for your owne sakes for the Churches sake for the CoÌ„mon-wealths sake for the Lords sake take knowledge of your owne hearts and know that when you haue moates in your eyes they breed beames in others And I beseech you look to it that they grow not to be beames For you fall not alone but your currant is as the maine Ocean that drowneth other in perdition But I haste to the substance The Prophet doth not here coÌ„mand Ierusalem to wash her feete only with the Disciples nor her hands with the double minded nor her head only with 8. Peter but her hears not the outside only but the inside also Doct. 2 From whence the holy Ghost commendeth this doctrine That outward holinesse without the heart goe with it is an abomination before God All religion as is only for fashion Ioh. 11. is like Mary without Martha like Lazarus without Christ For comming vnto the Sanctuary of the Lord praying and receiuing of Sacraments hearing of Sermons fetching many a fained sigh and speaking many an ignorant Amen the thinking that the sanctifying of the Sabbath lieth in the putting on of their best apparell and such like when as in the meane while with the Iewes Isai 57.8 it may be said behind the doores and posts thou hast set remembrances of deepe hypocrisie and open idolatrie If wee come with such hearts before the Lord the same reproofe is for vs that I say speaketh cap. 1.11 What haue I to doe with the multitude of your sacrifices saith the Lord I am full of the burnt offerings of rammes and the fat of the beasts and I desire not the blood of bullocks nor of lambes nor of goates For the outward exercises of religion without the cleannes and sinceritie of the heart is abominable vnto the Lord. Ioh. 1.16 Therefore saith the Lord Wash you make you cleane c. And to this end our Sauiour giueth a caueat Take heed of the leuen of the Scribes and Pharisees Luk. 12 1. which is externall worship For the Lord is wearie of our knee-prayers our lip-labours without the heart Esay 29 13. our time-seruing hearers who draw neere the Lord with their mouth and honour him with their lippes but their heart is farre from him as he saith himselfe And yet not so farre Pro. 16.2 but the Lord seeth well enough where they be for he pondereth the spirits Oh consider this you that pray and preach and giue and forgiue to be seene of meÌ„ there be but too many that confesse their faults and weepe for their sins too and but for shew onely many come through Cathedrall Churches and kneele downe by a pillar as though they prayed but their hearts bee not cleane nor vpright with God This humor waiteth vpon vs all Roâ— 14.17 Luk. 17.20 happie is hee that entertaineth it not For it maketh all that we doe fruitlesse before God Therefore I beseech you in all the exercises of religion let vs pray with Dauid Not vnto vs O Lord Psalm 115.1 not vnto vs but to thy name giue the praise Vse 1 The vse is to reproue such as deceiue themselues with shewes and shadowes in stead of substance that take Christ in their mouthes religion in their eyes mortification in their for fasts their holinesse in keeping their canonicall houres and their deuotion only in holding vp their hands and crossing their fote-heads For in this seruice wee deceiue our brethren with shadowes offend our God with shewes and our selues with sinnes wee depriue our heares of knowledge our liues of holinâ—â— and our selues of saluation Galath 6.7 But God is not mocked for whatsoeuer a man soweth that shall he also â—eape Vse 2 The second vse teacheth vs that there is no seruice acceptable to God except the whole heart goe with it As all the workes of Gods mercy to vs vnlesse God come with it is vaine so all our workes and words to God vnlesse the hâ—â—â— goe with it be likewise all in vainâ— It is not good wordes not holy Psalmes nor yet an outward good practise that the Lord regardeth 1. Cor. 14.15 Match 6.1 â— except the heart goe with it Take head sâ—ith Christ ye giue not your almâ—â— before men to be seem of them 1. Reg. 8.47 If they turne againd vnto their heart in the land to the which they be carried away a 〈◊〉 c. Let vs therefore deare brothren clense out hearts and in our externall workes of Gods worship send them vp together with the worke without