consciences Oh my beloued know it for certaine that the want of giuing credit 〈◊〉 Gods word is no little cause of many of the sinnes wee commit For could people liue as they doe if they beleeued our preaching wee may well therefore say with the Prophet To whom is the arms of the Lord reuealed Fearefull is it to see some men to make no more of the Sermons of the Lords Prophets and seruants then of a fullers song Ezech. 33.31.32 Then art vnto them as a iesting song of one that hath a pleasant voice and can sing well for they hearâ— thy words but they doe them not The second vse is to confirme our iudgements touching the authority and largenesse of the Commission of the Lords Ministers that it is not light small of no worth but very great and waighty And this is worthie in these our euill daies the inforcing For Ministers preachings with too many is not so much respected as a winters tale nor the Church of so much esteeme as an Ale-house But I hope better things of you that you will not lightly regard their authority of whom Christ hath witnessed Mat. 16.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against which the gates of hell shal not preuaile And for their Commission it is very large Ier. 11.10 Behold I haue set you ouer nations and king domes to plucke vp and to 〈◊〉 out to destroy and to throw downs to build and to plant Therefore beleeue it the Ministers of God haue authority to reproue Kings and Princes Iereâ—â— 27.2 as the Prophet saith but not to excommunicate Kings as the Papists say They haue authority to counsell exhort Kings as God hath said but not to dethrone depose remous and kill Kings as the Priests and blood-thirsty Iesuites say The Minister hath authority 〈◊〉 Christs name to pronounce â—â—â—giuenesse of sinnes to all that beleeue as Saint Iohn saith 20.150 but not to curse absolue whom he will as the Pope saith Hee hath authority to reproue things amisse in Church and Common-wealth by doctrine as the word saith but not of himselfe to reforme by practise as Schismatickes and Brownists say So that establishing or remouing of Princes belongs to God onely and forgiuenesse of sinnes to God onely and the gâ—bernation of Church and Common-wealth belongs to Princes onely built he reprouing of sins in all belongeth to Ministers also And this is the Innocency of the Doue and the wisdome of the Seâ—pent that ought to bee done in loue in order 〈◊〉 in place with discretion and circum spectious 〈◊〉 soule for soule if wee doe no◠〈◊〉 this Here I become in the Lords behalfe an humble sutor vnto you that as the Lord hath honoured your Honour with authority so you would bring all your honour and authority to honour Iesus Christ in his Ministers They are but seruants bee not angry with them they must deliuer their Lords message it is nothing to them agree with their Lord and Master and they will be content Vse 2 Lastly this doctrine crieth vpon vs to haue reuerent estimation and regard of the Ministerie and not contemne the Prophets lest wee grow to despise prophecie 1. Because God speaketh by them they present the person and voice of the Lord vnto vs and should not wee reuerence them they are the Lords Embassadors and may not they stand couered before vs they are the Angels of the Lord of Hosts at whose feet Iohn the Apostle sell downe and should wee spurne them with our feet They are the Fathers and Stewards of our Countrey to prouide the foode of our soules and should wee denie them the food of their bodies They are the strength of the land euen the Chariots and Horsemen of England and should wee not defend them But heere I stand amazed desiring teares rather then words to lament the contempt of the Lords seruants Time was when their feet were beautifull that brought the glad tidings of the Gospell but O quantum mutatus ab illo Now their persons are reiected Time was yea time is that the face of a smoakie Kemarius a sillie Frier hath been and is more regarded then the person of a Reucrend Bishop yet Chrysostome called them Heretickes that speaking with a Bishop or of a Bishop and would not call him Bishop not Archbishop not most religions nor most holy yea graue Pastors and poinfull Preachers are with some not so much respected as al the make-bates and tale-bearers of the world O tempora ô mores Is our God of lesse honour our religion of lesse worth our soules of lesse account with vs then with them farte be it from vs. Once an Ancient said Tutior est disoâ—â—tis quà m docentis conditio It is better to learne then to teach But we may say Tutior est peccantis quà m argaintis conditio It is more safer to commit sinne then to reproue frone For to tell any of their vncloannesse is to make himselfe a prey For doe wee not liue to see the Preachers mocked as Elisha was the Sabboths polluted and the Princesâ—â— of all professions I meane Diuinity the preaching of the word become vile in respect the poorest in practise and the meanest in shew What shall I say vnto you or how shall I confuit you ye seeuants of the Lord are wee not disdained are wee not made a â—coâ—ing stocke a table-talke and accounted as the filth of the street and of scouring of all things vnto this day and like still to continue to exercise your patience and to make triall of your humility Yet this I am bold to speake for your comfort that he or shee that despiseth you despiseth the Lord Iesus Matth. 10.40 Luk. 10.16 Exod. 16.8 1. Sam. 8.7 The third part Now I entreate your patience to speake of the matter it selfe O Ierusalem wash Sanctification is exercised about sinne and holinesse for wee must wash and cleanse away sinne and wickeducsse and embrace true holinesse and righteousnesse which is partly a detestation of former sins in which wee haue taken pleasure and partly a delight and a hartie loue of righteousnes commanded in the royall law Looking vpon the monstrous horrid vncleannesse of this age I stand amazed whether I should behold it with the eyes of Timoâ— to hate it or of Heraclîtus to lament for it and whether I should more hate or lament the sinnes of the time after a short pause I resolue to entreat you to ioyne your teares with heartie prayers to wash away the ingrained dye of sinne And comming to the points pointed for instruction I beseech you obserue with me that vertue is a taske a worke a thing and not worden Wofull it is to see how we turne not onely it but the word of God into words holding religion and sanctification but a table-discourse to touch the eare not to pierce the heart and hold our selues busied in cold controuersies which in the vnlearned rather extinguish then kindle zeale But know Right Honorable that sanctification
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
that so both may be preserued together And to the same effect Hasile in the first Psalme likeneth the Scripture to a well furnished Apothecaries shop that is stored with variety of medecines for all diseases And to this end S. Paul requireth of Timothy 2.2.15 and of euery Minister of the Word that they shew themselues good worke-men that need not to be ashamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diuiding the word of God aright not to broach euery truth in euery time and place lest so they loose both their labour and their Auditors while they giue them that which is good in it sâ—lfo but not good for them â—putting new cloth to old garments and make the rent worse then it was vnto whom I tying my selfe for counsell commend this portion of Scripture to your Honourable and Christian considerations knowing well that there are none that shall heare mee this day high or low young or old learned or vnlearned rich or poore of what state and condition soeuer but ought to cause his heart to bee exercised in the duties of Sanctification Vnto which this Scripture read summoneth vs vnto euen to walke in as before God in this present world In the Chapters before going is laid downe the voluntarie and causelesse apostasie of the Iewes who would not bee kept in the straight waies of God but fell to Idolatry with false gods And as errour in iudgement breedeth sinne in the conuersation so from Idolatry they turned aside to the lusts of the Gentiles as may appeare from the 16. vers of the first chapter where the holy Ghost expostulating the case with Israel to the beginning of this 4. chapter presseth vpon their consciences the sense of their sins and of the ensuing plague and comming punishment vnto the twelfth verse From whence as a Iudge he passeth to a finall and ful sentence euen the execution of his full wrath to bee inflicted vpon theÌ„ for their wickednesse After which in this verse read as in a Psalme of mercy hauing sundry times formerly pronounced them guiltie the Almighty heere in the words read putteth on the affection of a louing Father in an exhortatiue speech shewing both how they may reforme their liues and flie from the anger and iudgements to come Which Scripture being an inference depending on the former words yet a whole sentence in it selfe in a word containeth a commandement with an argument backing seconding the precept pressing sanctification and holinesse of life with the profession of religion Purposing then by the Lords assistance and your godly patience to say something of this matter let the order in method for mee to speak and you to heare be the selfe same which the holy Ghost directeth vs vnto in the text If you please to reade the whole verse you shall see three markable points punctually to offer themselues to your deepe considerations First the Commandement Secondly the Argument which expresseth the end wherefore they ought to sanctifie Thirdly the Exprobration vpbâ—â—iding the Iewes with their continuance in sinne notwithstanding the great and continuall paines of the Lords Prophets But the words that I haue made choyce of containing more matter in them if a skilfull workeman had them in hand then the time allotted will giue me leaue to vtter as you haue heard containe two speciall points 1. First a Commandement 2. Secondly an Argument inforcing the precept In the first â—ight Honourable Right Worshipfull men and brethren in the Lord beloued not I but the text it selfe presenteth into your view 1.2.3 three respectfull coseruations of waightie consideration 1. In the Commandement by way of acclamation wee are to obserue the persons calling commanding exhorting to sanctification Which is God and the Prophet â—â—remiah For the Commâ—ndement was by the hand of the Lord 2. Chr. 29.25 1. San. 15.24 and by the hand of his Prophets 2. The persons exhorted were the people of Ierusalem 3. The third is the subiect and matter whereunto they are called O Ierusalem wash c. Where fiue things shew themselues to be thought vpon 1. The affection expressed in the Interiection O. 2. The voyce in which God calleth vnto them which is in the Imperatiue and commanding voice 3. The third is the matter wherunto they are commanded which is to wash c. 4. The fourth is the subiect it selfe about what they most bee exercised which iâ— the heart 5. The fifth is the obiect from what they must wash viz. from wickednesse 6. In the second pâ—rt laying downe the reason wherof one they ought to sanctifie The end of our sanctification is no lesse then our preseruation in this life and our saluation in the life to come The content and â—â—here â—â—ce to this portion of Scripture may bee read in the words which our Prophet vseth chap. 4.1 saying O Israel if thou returne returne vnto me saith the Lord and if thou put away thine abomination out of my sight then shalt thou not remoue Or that of Moses Deuter. 10.16 Circumcise therefore the fore-skinne of your heartes and harden your neckes no more Or with Isay chap. 1. v. 16. Wash you make you cleane take away the euill of your workes from before mine eyes cease to doe euill learne to doe well for if you consent and obey you shall eate the good things of the land Like vnto this is that which the holy Apostle S. Paul giueth for doctrine saying 2. Cor. 7.1 Seeing then we haue those promises dearely beloued let vs cleanse our selues from all filthinesse of the flesh and spirit and grow vp vnto full holinesse in the feare of God And if you please to take notice of the scope meaning of the worde themselues in a word they may thus be read O Ierusalem of all people in the world most beloued the ioy of my desires whom I would neither punish nor heare of your plagues yet because Heb. 4.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things lie open and naked to the eyes of God with whom no vncleane person can stand iustified I beseech you in the Lords behalfe nay the Lord that in respect of thy sin should bee thy Iudge is become thy Remembrancer in the affection of a louing father and that you should not bee amazed with the excellency of his glory nor confounded with the might of his Maiesty he hath been pleased in men like to your selues to deliuer vnto you the wonderfull things of God for if God did not send his word none would aske for it It it not I therefore that speake vnto you of my owne head for what am I but a messenger of my selfe It is the Lord that created thee O Ierusalem that calleth forth of heauen by mee whom hee hath called annointed and assigned to be a Prophet vnto you for none may take this office vpon him but he that is called as Aaron was And so much the rather ought you to heede my words because I speake not of my selfe nor from man but from
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
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
may see we seeke the Lord and not our selues the conuersion of others and not the satisfying of onâ— owne passion And lastly as the Lord crieth ouer Ierusalem so let vs learne Ier. 9.1.2 Matth. 23.37 Luk. 19.42 when we sâ—â— the froward and wicked disposition of the world that will not be reclaimed by any warning or any mercie of God let vs I say do as God and Christ hath 〈◊〉 let vs 〈◊〉 and weepe for the sinnes of the land Iâ— was Daâ—â—ds compassion Psalm 119.53.136 whose eyes gushed forth 〈◊〉 because men kept not the Law It is said that sharpe vineger will soften the stonie Alpes but brinish teares of the Magistrate wil mollifie the hardest heart if it bee not without grace for lamenting euer the â—â—â—rable is a strong inducement to draw teares if it bee bâ—â— for companie It is the custome of some vaine professors for so I may call them to raile odiously as them that will not be ruled by their words And so it is of some cholericke and vnwise preachers whose fashion it is in the pulpit to raile on them that will not at the first come and lay their hands vnder their fâ—et O that they would learne of God how to bee affected â— And as many among you as feare God when your people or your children 〈◊〉 your seâ—uaâ—ts or your friends or your neighbours will not be gouerned raile not but weepeâ— and lament for the hardnesse of their hearts iâ— may be the Lord will giue them repentance Luk. 19.42 so did Christ For hardnesse of heart is a sicknesse sent of God and lieth not in the power of man to cure Therefore cast not off thy people nor children nor thy seruants nor thy neighbours when they bee sicke but visâ— them and pray for them But if they despise and neglect the sorrowes cares and as it were the teares which Gods Angels and men doe make for their rebellion then they are desperately sinfull and vnto such swine cast not your pearles Now a word of the affection as it is from the Prophet Oâ—â—râ—â—â—â—â— â— This pitiâ—â—ll mournfull and under affection in the Prophet cacheth that the Ministers of Christ ought to beare a under affection aâ—d to haue a compassionâ—â—â— cor◠〈◊〉 the memberâ— of the Church Exod. 32.32 Rom. 9.3 pâ—oued here Because the Ministers are or should bee their spirituall fathers to beget them by the word of the Gospell 1. Pet. 2.2 3.4 1. Cor. 4.4.15 or aâ—leaâ—â— to noâ—â—ish them by the word of truth For the tenders affection loue and aâ—â—iuâ—â—f the Pastor toward the people and the people toward their Pastoâ—â—â— is 〈◊〉 singular meanes of enlarging Christs kingdome and to encrease the Church of God in earth because it greatly gaineth aâ—â—â—otion and was Saint Pauls wisedome Is was Christs care to leaue it Rom. 12.1 Ioh. 13.14 Ioh. â—0 34 as a charge before he ascended 1. Iob 3.11.14.18.23 4.16 When the people perceiue the doctrines and reprehensions to proceed from loue then doe they delight to heare the word of God from their mouthes then doe their affections enlighten their vnderstandings and their vnderstanding encline their wils to obedience So long as this affection was betweene Paul and the people in Galaria Galat. 4.14 so long the Church encreased it flourished their faith was glorious their religion famous their liues godly and if they had so continued their ends had been happie Vse 1 The vse may serue to teach vs that nothing more hindreth the growth of the Gospell then the alienation of affection betweene Minister and people This our learned aduersaries the Papish know and therefore glory of their religion to be onely true because of the vnity and loue that is betweene Priests and Papists and haue wherewith to crie out of vs that Protestance bee not onely against Papists but Protestants against ProtestaÌ„ts I beseech you as you desire the enlarging of Christs kingdome to haue your faith glorious your Church famous your â—â—oes godly and your ends happie labour to nourish vnity and loue in affection betweene Pastor people and liue together to futhers and children otherwise heresies will disquiet you diuisions molest you ignorance will conâ—â—â—â—ne you and the wrath of God will consume you Vse 2 And bee it serue to reproue such in the micristerie who in a proud manner doe disdaine to vse kindly the sheepe of Christ as being sanâ— from that they should be Cant. 5.7 And so â—â—ich bee said for the affection in the Acclamation I passe to the second branch expressing the voice in which God calleth vnto them O Ierusalem wasb God speaketh to Ierusalem betâ—â— the Prince of the Prouinces not in a beseeching but in a commanding voice not obsecratiue but imperatiue Doct. 2 Forcing vpon the consciences of the hearets that God will not haue his Church the lesse to estemâ—â— of his word because men like ous selues speake it nor that we should thinke it an indifferent thing whether we obey it or no for that men like our selues pronounce it but it is Gods will that his people doe esteâ—â—â—e of the authority of his Ministers as of Gods owne authority regarâ—ling their sermons and commandements 2 Chr. 29.25 1. Sam. 15.24 as God owne word For it is the dutie of the Church to be peâ—swaded when she he truth the Minister preach according to Gods word that she hâ—â—rrth God himselfe speake vnto her To this purpose saith our Prophet in the person of the Lord Ierem. 29.20 Heare yee the word of the Lord all ye of the captiuity And this doth the Apostle giue for doctrine 1. Thes 4.2 Yee know what commandements wee guae you by the Lord Iesus and therefore in the 8 vers he saith He that despiseth their sermons doth not despise man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but God and to the same effect Saint Peter saith 2. Pet. 1.21 The prophrâ—iâ— came not in old time by the will of man but holy men of God spake as they were moued 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the spirit of God therefore our Sauiour saith Luk. 10.16 He that heareth you heareth me c. The reason is because by them the power of God ought to bee made knowne whose seruantâ— they are Vse 1 The vse serueth to confirme our iudgements that the Church and people of God neuer profit by hearing of Gods word till they esteeme and beleeue the words of the Lords Prophets to bee the Lords owne words and their Sermons to be the very Sermons of God For doubtfulnesse and incredulity is a hainous sinne the cause of other sinnes Against this Christ much laboured Ioh. 1.18 shewing the Iewes that they might beleeue that he onely declared God vnto them Ioh. 8.28.40 and that he spoke nothing but that which he was taught of the Father Ioh. 15.15 And if our Sauiour had not bold this point a point of importance hee would not thus haue enforced this historicall faith vpon their
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 〈◊〉
in what case shall they stand before the Almighty Prou. 16.5 The Wise man saith All that are proud in heart are an abomination to the Lord. The Lord resisteth the proud and giueth grace to the humble Worthy was the speech of a Reuerend Bishop of our time Doctor Babington that said If it be a shame to weare a paper on the hat at Westminster hal to declare what was done it is as reprochfull to weare a vaine garment on the back to pull all mens eyes vpon thee O that the God of heauen would moue you in the Magistracy to reuiue and put life into the many and good lawes concerning apparell that men and women in their distinct callings might bee knowne what manner of persons they bee that so honour as she is of her selfe bright and glorious might haue her like raiment to her splendor that so she might be discerned from the base vulgars I haue stayed you here too long but I leaue the mother and come to the daughter The euill of Contention crieth for the rod of your correction For this sinne is the daughter of Pride Onely through pride man causeth contention Prou. 13.10 and by contention the land is diuided O Lord heale the sores thereof for it shaketh But coÌ„tention is a coale too hot for my cooling I entreate you in the Magistracie that your fountaines of discipline may flow forth to wash away this sinne out of the Church and Common wealth For it we akeneth both Common-wealth Church of God yea it hindreth good proceedings it troubleth the best subiects that may be that Papists and Atheists in meane time may doe what they list The diuision betweene Protestant and Protestant the alienation of affection betweene Minister and Minister that will neither vouchsafe to seeme to consent not ioyne together against the common aduersarie giueth aduant age to the Papists But as the blessed Apostle saith to the Ephesians Ephes 4.4 so say I There is but one body one spirit one hope of our calling one Lord one faith one Baptisme one God and one Father of all If there be any consolation in Christ euen for his sake that made vs and for his blood that died for vs let all these Ones make vs one in the truth and while we liue to keepe the vnity of the spirit in the bond of peace The Last euill that waiteth for your check needeth iron hands to punish the wickednesse thereof is the contempt of you that sit in the high places For the contempt of gouernment Rom. 13.1 â— iâ— the contempt of God himselfe But the Papists will say they may in some things disobey Casar and make no breach of their alleagiance to Almighty Godâ— But they that so say 〈◊〉 Iob saith telleth a lie for the Almighty The contrary I doe protest that subiectâ—â— to Princes standeth with and is commanded in religion by God himselfe For that which is Casâ—â—â— ought to be giuen to Casar Matth. 22.21 if wee will keep our allegiance to God and the contempt of gouernment is a sin by Saint Iudâ— bound vp in the bundle of death Where you may reade that none but filthy persons that need to be washed cut and keâ—â—ned doe despise gouernment whom Saint Peter calleth bruit beasts lead by sensuâ—lltie which haue no ground but ignorance which if they pleade not you shall doe well to let them haue no mercie but iustice There be 2. poyson some wormes that gaster at the roote of gouernment and two beasts amongst vs with Ants bellies and Mâ—lâ—â—hes hands like the horseleach that will neuer be satisfied And if you would know them by name the one is hath wasted all the other longeth to waste all Hath wasted all are the male-contented prodigals that in euerie degree haue consumed their owne estates and now houer ouer other mens and their eye watcheth for the twy-light and of these some lie couchant and dormant Concerning would waste all or longeth to waste all who haue treasured vp wrath and reuenge in their mindes against Prince and people These forsooth crie out that euery man must not be subiect to all that bee in office or superioritie ouer him by that he is a Superiour and that onely in matters of peace and policie but not in matters of religion or regiment of soules Rhem. annot in Rom. 13. These be the counterfeit Catholikes that haue taken libertie to change their ciuill Superiour for a spirituall Father and religion for policie and policie for religion The Lord Almighty look down vpon them and in his wrath grant to as many among them as be impenitent the day that Zachariâ— prophecieth vnto them euen a day Zach. 14.12 that their eyes shall sinke in their holes and their tongue confume in their mouth and that their flesh may consume away though they stand vpon their feete because they fight against Ierusalem In meane time right Honourable it lieth vpon you for the safetie of the Kings person of the State and your selues to looke vnto them For the cause of the contempt of the Magistrate is the incorrigiblenes of the euill disposed Wherefore sith lawes be the sinewes of a Common-wealth Plato sith they be a diuine gift sith they bee the bands of Cities Demost Cicero Plutar. sith they are the very life of the Common-wealth and sith the Magistrate is the life of the law let me preuaile with you in the Lords behalfe to take the zeale of Phineas and the courage of Moses and Iosuh and goe through your Citie search and see and you shall behold sinne to be growne to a head and therfore high time that you make head against it You haue the sword of iustice you haue the law who doth warrant the sword of iustice but the law who defends the law but the sword of iustice Let the sword of iustice by the law be warranted and spare it not lest your selues bee neglected you are our Fathers we are your children spart your rod and spill vs. The first coÌ„mandement that was giuen to man after the creation was the Law and vpon breach of the Law was the sword giuen to reuenge iustice If you that be in authoritie suffer it rust in the sheath you will be contemned iustice despised the poore oppressed and the whole Common-wealth confounded I might here leade you to more abominations then these where in drunkennesse men become beasts and yet at this day hee is not counted a man that will not take away the image of man and defile himselfe therewith Oh the height of prophanenesse that man should offer more sacrifice to Bacchus then to Iehouah I might shew you the wickednesse of whoring euen in this citie where many men prostrate their bodies to vncleannes Let me perish if more soules of our youth perish any other way then this From hence it is right Honourable that the citie the towne and the countrie is filled with beggers and sturdie vngabonds that
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