deale in singlenesse of heart with the Lord for there is neyther thought any shift excuse or deuice but the Lord is inward vnto it which if he once perceyues it enforceth him to a further reuenge Eph. 5.6 It was the caueat which Paul gaue to the Ephesians Let no man deceiue you with vayne words for for such things the wrath of God commeth vpon the children of disobedience If men eyther excuse sinne in themselues or mocke at the Iudgements of God the anger and wrath of God in the violentest maner comes vpon them Secondly Instru ∣ ction 2 let vs learne from hence that though wee reforme some fewe sinnes and restrayne our selues from outward offences whereof the world condemnes vs yet can we not promise our selues securitie if we haue any wicked thoughtes raigning and remaining in our harts And therefore because mans nature is so subiect to corruption drawn from Adam that the brightest fire hath some smoke the clearest fountain some mudde and the purest hart some infection wee must in the sincerest manner that we may wholly resigne our selues into the Lords hands and commit the ordering disposing and sanctifying of our thoughts to his good will and pleasure knowing that in him lyeth all our safetie securitie from all iudgements and for our selues were wee as iust and vpright as Daniel yet might wee say with him Shame Lord and confusion belongs vnto vs. Thirdly let vs learne Instru ∣ ction 3 not to thinke it a small matter when any olde sinne or corruption remaines within vs. For if euer any thing be dangerous surely this is most daungerous when a sinne that sprouted vp in vs thirtie or fortie yeeres agoe still the same sinne remaines in our hearts In medio tui and lurketh in the inwards of our soules surely it is now growne to a great tree not easily to be pluckt vp For it is the nature of sin when custome giues it any encouragement first it is an egge secondly a cockatrie thirdly a serpent fourthly a fierie flying serpent For as it remaineth it keeps not at a stay but it groweth vp gets hart strength and encouragement that it fares like a sleepie Lyon Gen. 4.7 which if a man begins to rouze is ready to fly in his face Therefore let vs crush the heads of our wicked thoughts while they are but little serpents and not suffer them to remaine in our hearts so long lest at length they get strength to ouer-master vs. Lastly by the tenor of this argument wee may see how the Lord is grieued with the delay of repentance in any sinner Simile we know in our owne ordinarie affaires either in following matters of law or when wee haue any suites requestes to exhibite to princes or men of state delay breeds many dangers Mora trahit periculum and makes vs that we either go without the thing that we sue for or els we obtaine it with great difficulty and charge after the same sort if any desires this heauenly promotion which all the kingdomes in the world cannot purchase and bee slacke in following the suite thereof to thinke as Naaman thought of the waters of Iordan 2. King 5 that other waters may be as good so another time as meet and shall not to morrow bee as to day c. surely he shall eyther go without it or els obtaine it with great difficultie for the longer that we remaine in sinne the further off will the Lord be from vs yea so farre as it shall be hard to find him and the more sinnes that a man committeth the more walles of brasse are built and made vp betwixt God and vs that the cries of our sinfull hearts can not haue passage vnto him nor his mercies vnto vs. Were it not much better then beloued to seeke the Lord while he may be found Esay 55. and to call vpon him while he is neere to put vp our supplications into the hands of this heauenly Prince while hee now passeth by vs then to stay and delay till he shuts himselfe vp in his chamber of presence and then will not open vnto vs Oh that wee could once bee wise and prouident for our owne saluation When Abel offered sacrifice he brought the first fruits of his sheepe and the fatte of them to offer vp Gen. 4.4 And the Lord had respect vnto it And shall wee thinke to spend the first fruites of our age and the prime of our yeeres in sinne and the seruice of the Deuill when we haue thus spent the strength sap and greennesse of our youth and grow old and withered lying like brands in the fire of sinne Zach. 3. wasted and consumed to stumps as the Prophet speaks and then offer vp our old adulterous broken and shattred sacrifices vnto God shall we thinke I say the Lord will regard them or that he will thus be mocked at our hands Surely no. Our safest course beloued will then bee not to grieue the Lord with delayes that he should iustly complain of vs as of Ierusalem How long shall the wicked thoughtes remaine within thee Is it not yet enough Are ye not content to grieue men onely but you will grieue mee also c. But rather forthwith whiles wee are in our best strength Eccles 12.1 before the euill day commeth to season our greene vessels with the liquor of his spirit euen with holinesse and sanctimonie of life and to thinke the prime of our yeeres and as it were the maidenhead of our youth in the purest and holiest maner to bee better bestowed on the Lord who hath promised himselfe to bee a most louing and faithfull husband vnto vs then vpon the Deuill which is our professed enemie and seekes our ouerthrow euerie way O let vs consider how brittle a staffe we leaue vpon whē we trust vnto our old age which when it breakes the splinters shiuers thereof will wound vs. If we repose any confidence to the houre of death for Gods fauour we tread but vpon yee which if it be molten with a little heate of Gods anger alas wee sinke into the gulte of destruction Indeed many are blinded in giuing credite to Sathan when hee saith vnto them Ye shall not die or the time is not yet c. thinking that Gods mercie wil waite vpon them when their eyes shall be closed vp or obtaine that at the houre of death which they haue contemned all their life but let vs for our partes labour for it euen while it is called to day yea while the Lord cals and sayes vnto vs as hee said to Adam Where art thou Gen. 3.9 neuer colour nor cloke our filthines with the Figge leanes of our deuises or shrowd our selues in the thickets of our wicked imaginations for then we shall shew our selues of what house we come but rather endeuour to bee new creatures in Christ the second Adam yet let it repent vs that wee haue deferred the time so long and suffered sinne to grow to such a height to the greater offence of our heauenly father and to the greater hazzard of our owne saluation and as he hath thought long for our turning vnto him so let vs think long for his turning vnto vs that there may be amity league and friendship betwixt God and vs and then shal we liue without feare of any forraigne enemy Exod. 14 14. yea we may then hold our peace for the Lord will fight for vs and put all our enemies vnto the sword hee will make vs returne into the court of heauen with palmes of honour in our hands and crowns of victory vpon our heads and the whole Trinitie shall with one voice say Amen for the confirmation of our eternall happines Then shall we haue no more wars nor rumors of wars to dismay vs no more enemies to feare vs no feare to grieue vs no griefe to trouble vs no trouble to disquiet vs no sicknesse to distemper vs or death to dissolue vs but life in him who liueth for euermore The Lord possesse out soules with a desire of it and giue a blessing to that which hath beene deliuered Amen FINIS
hath vsed exhortations euen without number to disswade them from the cause of Gods iudgements that is from sinne disobedience and transgression Especially from the beginning of this Prophesie Ieremie hath beene very earnest as in the third Chapter the Lord condemneth Israel for an harlot Lift vp thine eyes Oh Israel vnto the high places see and behold if thou hast not playd the harlot c. Thou hast sitten wayting for them in the wayes as the Arabian in the wildernesse yea the land is polluted with thy whoredomes and abominations yet when Israel had done all this God sayde Turne vnto mee notwithstanding shee returned not as her rebellious sister Iudah saw Againe in the fourteenth verse O ye disobedient children turne vnto me and I will take you one of a Citie and 2. of a tribe and wil bring you into Sion and I will giue you pastors according to mine owne heart that shall feed you with wisedome and vnderstanding The like in the 22. verse and in many other places the Lord seemes to bee mooued with a pitifull compassion and commiseration ouer his owne people their case was pitifull in his sight and their carelesse regard wrought sorrow in his heart when he saw that howsoeuer he was prouident for their saluation yet were they verie forward in their owne destruction and the more carefull he he was for their conuersion the lesse respect had they to his admonition Indeede true it is an auncient father sayth The wicked alacrius currunt ad mortem quà m nos ad vitam they runne farre faster in the way to condemnation then the godly doe in the way to saluation as the Psalmist notes them for their haste when hee describes the vngodly as if they had wings on their heeles Their feete are swift to shed bloud Ps 145. Yet the Lord who as Dauid sayth is merciful gracious long-suffering and of great goodnes laboureth to draw them home his heart breakes within him and his bowels yearne with griefe when he sees Ierusalem that is to say his own people how wilful they are in their owne destruction As I liue sayth the Lord I will not the death of a sinner As if he should say The fault is not mine when sinners drinke the dregges of iniquitie when the scourge of my iudgements fasten vpon them for I haue no pleasure to see the workmanship of mine owne hands perish in confusion As I liue as I liue sayth the Lord I will not the death of a sinner Marcellus Valerius after his souldiers had conquered Syracusa not without the great slaughter of many was so cōpassionate ouer them that he went vp to the highest towre in the Castle and with teares lamēted the ruine ouerthrow therof Plutarch speaks of one Pollio a Romane who hauing inuited the Emperor Augustus to a feast would haue thrown his seruāt into a deep poole in his rage for a smal matter The Emperor beholding his angrie spirit controlde him with these words Homo cuiuscunque conditionis c. A man of what state or condition soeuer he bee if there were no other cause but because hee is a man is more to bee valued and esteemed then all the gold and siluer in the world Well whatsoeuer may bee sayd of Marcellus for his clemencie ouer those whom hee had slain or of the milde and humane spirit of the Emperour Augustus iudging it to be very noble and honourable yet is there no comparison to bee made betwixt him and the Emperour of heauen and earth euen the God of the whole world who as the Prophet sayth is mercifull gracious long-suffering and of great goodnes For if Mercie were not before him and Grace behind him if long-suffering stood not at his right hand and great goodnes at his left if these Peacemakers as I may cal them being qualities in his nature did not mightily preuaile with him why so great is our sinne that the world could not stand but had long ere this time perished like Sodome and had beene destroyed as was Gomorrah Therefore would you know what vpholds the frame and structure of the world why it is Mercy would you know what vpholds the good estate of Israel of our land His Mercy would you know what continues the dayes of our ancient mother in Israel our gracious Soueraigne that as yet we cannot say of her as was sayd of Moses Deut. 34.7 that her eyes haue waxed dimme in her head or her natural force abated but stil flourisheth as the Palme tree and groweth vp as a Cedar in Lebanon t is Mercy In a word you know the cause of the Gospels continuance amongst vs that yet with freedome we may heare the sound of it in our Temples and with peace behold the open faces of Gods Prophets which bring vnto vs the gladde tidings of saluation why wee enioy other blessings and benefits in the land and are not taken away from vs by the violence and rapine of forraine strangers it is his Mercy his Grace his long suffering his great goodnes that hee bare to thee O Ierusalem euen to vs his owne people Mat. 23 37. our Sauior Christ doth there challenge Ierusalem for great crueltie that hee had sent Prophets but she had slaine them and Apostles but she had stoned them O Ierusalem Ierusalem thou that killest the Prophets and stonest them which haue beene sent vnto thee how often would I haue gathered thee together euen as the hen gathereth her chickens vnder her wings but yee would not The hen was not more tender ouer her yong ones thē I was ouer you sayth the Lord and my loue and kindnes and louing kindnes was not once or twice but often Neither would I haue committed the trust of you to any other but my selfe would haue gathered you together What loue and kindnesse could I more shew but you would not I would O Ierusalem but thou wouldst not How often beloued hath the Lord wooed vs on this maner how oftē hath the heauenly trumpet of his mercie sounded in our eares howe often hath the sweete showres of his mercie fallen vpon our heads euen as aboundantly as the Quailes vpon the Israelites If you should denie it I would aske the starres in the heauens the beasts of the earth the foules of the ayre and the fishes of the sea and all these would witnesse with me How often hath the Lord cried vnto you in effect Yarmouth Yarmouth thou that swellest in the vanitie of thy conceit that sayst with Laodicea Reu. 3. I am rich increased with goods and haue neede of nothing and therefore pride and enuie striue which shall get the vpper hand as the vnruly waues of the sea encoūter one another wickednesse walkes vp and downe among you without controlment and iniquitie runs full sea in the channels of thy streets and the course thereof cannot be stayed Sodome and Gomorrah lie not in the dust for greater abominations then are daily committed thou Yarmouth that art in
this case How often would I haue gathered you together euen as the hen gathereth her chickens vnder her wings but you would not Thus the Lord reasons with vs beloued Many fruits of his blessings haue you tasted of both by sea and by land from time to time hath hee sent home your shippes ballanced with the riches of the Ocean as if they came laden with treasures from Egypt for which the Lord encrease not only plenteousnes within your vessels but euen thankfulnesse within your bowels Many excellent and powerfull instructions haue beene deliuered vnto you by the mouths of his seruants the Prophets All this hath beene to this end to gather you together vnto the Lord his blessings temporall and his graces spirituall haue beene as two hands to draw you home vnto him but as yet for ought wee see you will not Therefore looke vnto it if the like should befall you as here to Ierusalem either in this place by Nabucadnezzar and the Caldeans or there by Titus Mat. 23.37 and Vespasian that your enemies should entrench your towne and enuiron you round about that hunger and famine should tirannize ouer your bodies whereas now plentie sits at your doores to welcome your friends that the sword of some forraine Nation should shorten your dayes whereas now the sword of good Magistrates is carried before you if your houses of pleasure should become your prisons if your louing wiues should be deflowred and your tender infants murdered in the streetes before your faces If this or a greater euill should befall which the Lord in his mercie turne away beloued is it not iust shall wee challenge God of his equitie or charge him of iniustice and say Lord why hast thou done this surely no many times sayth the Lord would I but you would not for I am a God mercifull gracious long-suffering and of great goodnesse but the more I was mercifull the more you were sinfull the more I was gracious the more you were gracelesse the longer I was in suffering the longer were you in sinning and the greater I was in goodnesse the greater were you in transgression therefore because I then would but you would not perhaps now you would but I will not Bethink your selues of your estate present bethinke your selues what may befall O Ierusalem c. Secondly Ierusalem the elect Citie of God most holy most glorious built vpon holie mountaines no Citie in the world comparable thereunto Ierusalē Metropolis Iudaeorum Nico. de Lyra gloss ordina Esay 2. Mich. 4. as well for the loftinesse of the seate for the temperature of the ayre for the moderation of the heauens and fruitfulnesse of the soyle and yet all this serues not so much for the credit of it as that The Scepter went forth from Sion the word of God from Ierusalem It was the onely place of Gods onely worship the Lord had a delight to haue his name there neither had any more priuiledges more teaching or preaching then they had yet for all this they wanted perseuerance they could not continue vnto the end yea these which should haue bin schoolemasters to al other Nations round about them for knowledge Yet see the testimonie that God giues of Ierusalē Ch. 5.1 Run to and fro in the streets of Ierusalem behold now enquire in the open places if ye can find a mā or if there be any that executeth iudgemēt seeks the truth I wil spare it saith the Lord. Loe my beloued not a righteous man not a faithfull soule it seemes found in Ierusalē either amōg their princes or among their people Whereby we learne Doctrine that howsoeuer wee haue the word of God preached and the heauenly oracles of his will reuealed vnto vs from the bosome of the almightie by the mouthes of his Prophets and other priuiledges and prerogatiues giuen vnto vs which God hath not vouchsafed to other Nations yet cannot wee challenge this priuiledge and prerogatiue of perseuerance So likewise the Churches of Cōstantinople and of Ephesus excellent priuiledges they had and great prerogatiues they were graced with yet could they not perseuere vnto the end Well the vses in a word Vse 1 that wee are to make hereof are diuers first in that Ierusalem thus priuiledged and blessed could not perseuere it serues to teach vs that in any place which the Lord hath countenāced with the preaching of his word if the hearts of the people bee not set to obey the Lord will giue no blessing vnto it If preaching practizing bee not ioyned together if the Gospel obediēce walke not hand in hand if Gods word our workes if the light of his Gospel and the light of our godly conuersation be found asunder alas wee may with Esau deceiue our selues Gen. 26. and thinke to haue a blessing when wee shall hit vpon a curse Therefore let vs not content our selues with the outward sound of the word if the inward obedience of the heart bee absent though wee bring our Bibles to Church vnder our armes it is not that will make vs good Christians if our hearts be not set to obey but wee must ioyne the outward ministerie of the word and the inward obedience of the heart together no sooner must the Lord open his mouth but wee must open our eares drinke the sound of his word into the secrets of our harts which may become mightie and by the operation thereof make vs fruitfull vnto saluation Secondly Vse 2 in that Ierusalem could not continue perseuere it serues to teach vs that wee which haue had the excellent benefit of his word and by the beames of his glorious Gospel haue beene enlightned in the wayes of saluation Gal. 5.1 1. Pet. 2. wee must as Paul admonisheth vs standfast and not bee as variable cloudes in the ayre that are carried about with a tempest but stedfast constant and confident in the profession of the Gospel For if wee prooue either faint-hearted or faithlesse hearted Christians if it bee sayd of vs as Paul sayd of the Galathians Gal. 5.7 Apostatas Ye did runne well in the race of Christianitie but now yee slide backe our end shall be worse then our beginning for it had beene much better that wee had neuer learned the truth nor knowne the way of righteousnesse then after wee haue knowne and learned it to returne with the dog to his vomit and with the sow that was washed to her wallowing in the mire Vse 3 Thirdly 1. Cor. 10.12 Non locus persona dignitas priuilegia aut immunitates possūt nos ab ira Dei eximere in that Ierusalem could not perseuere it teacheth vs that of the Apostle Wee which thinke wee stand must take heede lest wee fall let vs not boast of those priuiledges and blessings that God hath enriched vs with for were they neuer so many or neuer so great Ierusalem had more and greater yet though shee was highly in credite with the
rather then a good conscience in matters of law Is there no swearing and forswearing no prophanation of the Sabboth amongst vs doe not Absaloms adulteries runne for meriments in our age and haue wee not those fitter for the companie of Sodomites then for the societie of Christians and behold yet and yet greater abominations then these Are these the fruits of the Gospel is this the issue and effect that Gods word hath wrought in vs these fortie yeeres haue we answered the Lords expectation in the smallest measure of obedience as hee hath answered our desires in the greatest measure of his mercies Surely no. Oh beloued what then remaines for such vnprofitable fig-trees Cut them downe cut them downe sayth the Lord burne them in the fire So much for the first poynt the person exhorted and the instruetions thereof Nowe followeth the second poynt namely the thing required Wash thine heart from wickednesse THe Prophet doth here touch Ierusalem to the quicke Quid lauandum Fons vita when hee comes to the heart which as Phisicions say is the fountaine of life it is the first thing that liueth and the last thing that dieth in a man The heart is like an Instrument if it bee in tune and well struug Dulce melos it makes a sweete melody but if it bee out of tune all the parts and powers of minde and body are out of course Or as the stone of Scyros Plin. lib. 36. Cap. 17. if it bee cast whole into the water floteth and swimmeth aloft but if it be parted and diuided it sinketh to the bottome so is it with the heart so long as it bee kept whole and vndistracted why it swims and all things runne currant with it but if broken or diuided it sinketh like lead It may bee compared to the apple of a mans eye which will be troubled with a little moate so is the heart tender of it selfe and will bee disquieted with a rebellious affection or looke euen as a steele-glasse is bright and pure yet the breath of ones mouth will dimme it so is the heart a thing in it selfe bright and pure yet are there many wicked and contagious vapours in the soule that dimme and obscure the integritie thereof When God looked downe from heauen Gen. 6.5 Hee saw the wickednesse of man was great on the earth and did God behold but the earth onely surely yes hee tooke a view of mans heart also and there hee found the heart and not the heart onely but the thoughts of the heart and the imaginations of the thoughts the mother her daughters and their children euill and not onely euill but onely euill and cuil continually Aboue all things sayth the Prophet man hath an vnfaythfull heart as deepe as the deepe sea nothing can sound it as wide as the wide world nothing can contain it as large spacious as hell it self who can find it out If a man possessed as much ground as euer the deuil shewed the son of God frō the high mountaine if hee had the whole world yet could mans heart containe another if he had two worlds in his possessio yet the heart of man would bee casting for a third therefore it is worth the noting that which Philip of Macedō is reported to haue obserued in himselfe when by wrastling he had takē a fal in the sand and seeing the impression of his body therin was thereby as it seemes by his words brought into consideratiō that a smal parcell of groūd in comparison but a spā of earth cōtained his body but the whole world were it much wider thē it is sufficed not his couetous heart Wel whatsoeuer the hart of mā is I leaue vnto God the searcher of all harts to examine whatsoeuer Philip of Macedons couetous heart was the harts of those which in the time of Noah were swept away with the waters of the floud yet here we find Ierusalē hath a wicked hart so wicked that vnlesse it bee purified purged and washed with the waters of repentance destructiō vpon destruction is proclaimed against it verse 20. Wash thine heart from wickednesse Where first of all wee note that our repentance must bee like the repentance of Niniueh it must begin with the King hee must first arise from his throne and throw away his costly robes and couer himselfe with sackcloth and ashes and then proclaime the like to his subiects and inferiors that is to say the heart which sits in the body as a king in his throne and hath all the inferior powers at commaund when Ionas shall denounce iudgemēts and the Lords ministers proclaime repentance it must first rouze and raise vp it selfe and when that begins the inferiour parts are easily brought to order therefore sayth the Prophet Wash thine heart from wickednesse not thy face or thy hands or thy feete or thy vpper garments but thy heart O Ierusalem Simile Our hearts may bee compared to the rudder of a ship or the ballance of a clock the ship wee know is a great and an vntoward vessell and if it bee left to it selfe vpon the seas it runnes to a thousand dangers but let the rudder be well guided and the whole bodie thereof with all that belongs therto is directed without hazard so if the heart go aright it goeth not alone but all the parts and powers of the soule and body immediatly follow in the same safetie euen as a clock Simile if the ballance thereof stirre all the other instruments and weights follow in a good course but if that stand still euerie one of the rest goe out of order so let our hearts moue and step forward in the course of Christianitie all the instruments and members of the body will goe onward likewise but if the heart stayes the body stirres not but standing still is the apter to receiue any corruption Well First instruction the instructions that wee learne from hence are diuers first in that wee must beginne with the heart it teacheth vs that true repentance standeth not in outward behauiour in outward ceremonies or in a ciuill kind of life but it must arise from the heart Wee cannot chase wickednesse from our eyes from our hands from our tongues or from our feete if first it bee not chased from the heart for the eye may bee wicked the hand may bee wicked the tongue may bee wicked and the feete wicked but the heart is the seate of wickednesse it is a fountaine of iniquitie the streames wherof ouer-runne the whole body therefore to good purpose is that of Ioel Vena scin datur cordis Ioel 2.13 Rend your hearts and not your garments and turne to the Lord your God because it was the maner of the ancient times when any were possessed with griefe and discontent to rend their garments manifesting by their outward behauiour their inward sorrow as in the example of Dauid for Saul 2. Sam. 1.11 and for his sonne Absalom
A SERMON PREACHED at great Yarmouth Vpon VVednesday the 12. of September 1599. By W. Y. The argument whereof was chosen to minister instructions vnto the people vpon occasion of those present troubles which then were feared by the Spaniards Eccles 9.18 Better is Wisdome then weapons of warre but one sinner destroyeth much good Imprinted at London by Simon Stafford dwelling on Adling hill neere Carter-lane 1600. TO THE WORshipfull Master Iohn Felton the elder and Master Thomas Manfield Bayliffes of the Towne of great Yarmouth grace and peace in our Lord Iesus Christ IT is fayned of the Poets Worshipfull master Bayliffes Ouid. Metam 11. Riuus aquae Lethes c. that there is a Riuer in Hell called Lethe of which whosoeuer drinketh forgets al that he hath remembred before Whatsoeuer they haue imagined sure it is that the diuell hath an hellish deuice to make the eares of the people drunken with vanities that whatsoeuer instructions haue beene deliuered vnto thē yet for the most part they are soone forgotten and the remembrance of them no more to be found I will not condemne them for so weake of memorie as Massula was who forgot his owne name or so dull of capacitie as the Thracians that could not reckō aboue foure yet sure it is the small profite and practise that ariseth by the preaching of the word argueth the drynesse of their brains or that God speaks once and twise and man regardes it not Many there be which will goe to heare sermons but few that can goe to remember them could wee as well remember as wee can heare no doubt Christianitie would flourish as the vine-tree and bring forth plenty of fruit but because it is otherwise sermons being once preached become as musicke vnto vs delighting our eares onely for a time but being ended their sound vanisheth away Therefore though I may seeme to adde more fulnes to the sea I haue published and in publishing enlarged this sermon which was once preached before you that if your memory faile of that which was then deliuered the eare may heare it again and the eye see it and the mind conceiue it and the soule receiue and taste the benefite thereof Efficacior lingua quā litera Barnard Ep. 66. and though it bee now lesse perswasiue then when it was pronounced by the gesture and countenance of a liuing man yet wants there not to answere it that you may reade and read it againe meditating thereon not once or twise but often Many wise and learned haue prudently and painefully laboured in this course and the world floweth with diuersitie of Bookes as the sea with varietie of fishes and therefore mine might haue well beene spared yet was the argument of which Ispake so fitting to the time when I spake that lest we should be as forgetfull of these instructions as it seemes wee are of those rumors of warres and troubles which then sodainely befell vs I haue ventured to acquaint you with the same matter againe and to make the benefite thereof more publike which then was but priuate to your owne eares Now because you are the men whom the Lord hath made his lieutenants ouer this towne next vnder her Maiestie Num. 27.17 to goe in and out before this people I haue made you the patrons of this my simple labour as you are Patrons ouer those for whose benefit it was preached and is now published both to leade them forth and to bring them home that the congregation of the Lord might not bee as sheep without a shepheard And euen as the Loadstone doth by a secret operation and vertue attract yron vnto it so your vertuous and religious minds entertaining and patronizing this may with the Loadstone draw others of the iron sort and those of baser mettall then your selues to entertaine receiue and peruse it to their comfort being garded with the countenance and credite of your names If any Christian receiue profite by it Iam. 1.17 let him who is the Father of lights and giuer of euerie good and perfect gift and the encrease of these which are vnperfite haue the prayse thereof there shall none of his glorie cleaue to my fingers neither is that which I haue done for any earthly respect or worldly consideration for I haue had that which I expect and more I neither looke for nor desire Onely this that the Lord in his mercy would grant Oculus sceptrum Emblē Egyptiac quo Magistratuū regimen desig Psa 2.9 that as he hath set you on high and graced you with the gouernment of this people so your eye your scepter may be ioyned together that first you may be quick-sighted to discerne sinne and sin being discouered to bruise it in peeces with your scepter of gouernement that iudgement may prayse you in the gate and Iustice aduaunce her selfe in the great congregation that vnity peace and concord may be established vertue godlines and religion furthered that the preaching of the word may more and more flourish worke mightily in the harts of the people for their conuersion Mat. 4.13 and that Yarmouth may be with * So the word signifies Capernaum euen a place of repentance scituate by the seaside The Lord euen the most mightie God inflame your worshipfull zealous hearts with a care hereof that during the heate of the day and the time of your gouernement ye may be Paragons to those which went before and examples to as many as shall follow And thus I commend you vnto the Lord and to the word of his grace which is able to build you further and to giue you an heauenly inheritance among them which are sanctified in Christ Iesus From the Priory in Yarmouth Oct. 24. 1599. Your VVorships in the Lord William Yonger A SERMON PREACHED AT great Yarmouth The Text. Ieremiah 4.14 O Ierusalem wash thine heart from wickednes that thou maist be saued how long shall thy wicked thoughts remaine within thee THe purpose of the Prophet in the former part of this prophesie Worshipfull and well beloued is to worke conuersion in the hearts of the Iewes Eccles 4.12 and because as Salomon sayes A three-fold coard is not easily broken so to the end that hee might with greater force more vehemencie draw them thereunto hee hath twisted and twyned together a three-fold cord an argument of a triple force and efficacie to moue them to repentance First from the consideration of his benefits and mercies bestowed vpō them in the second and third verses of the second Chapter Secondly from couenants and promises made vnto them in the fourteenth verse of the former Chapter Thirdly from iudgements and threatnings denounced against them in the seuenth verse of this Chapter where the Prophet saith Verse 7. The Liō is come vp frō his den the destroyer of the Gentiles is departed and gone forth to lay the land waste and the Cities shal be destroyed without an inhabitāt So that you see
Lord and countenanced of him as the Empresse of the world her glorie is here threatned to bee layd in the dust Gē 11.2 Let Nimrod and his companie build a Citie whose towres and turrets may reach vp into heauen yet shall Babel bee Babel the thing it selfe shall bee the confusion thereof The whore of Babylon may aduaunce her selfe in pleasures Reu. 18.8 and in the pride of her heart say she sits as a Queene and shal see no mourning yet shall her plagues come at one day death sorrow and famine and shee shall bee burnt with fire for strong is the Lord God which will condemne her Reu. 18.8 Therfore if we assure our selues of the continuance of Gods fauour amongst vs by our outward prosperitie or thinke to stand hereafter as wee haue stood hitherto wee are deceiued for were we as deere and neere vnto the Lord as Ierusalem or answerable vnto it either for brauerie of buildings commodities of marchandize store of munition to driue backe the force and fierce assaults of our enemies yet are they not sufficient to driue back the gun-shot of Gods displeasure when for our transgression hee entendeth our destruction Fourthly Vse 4 seeing wee see Ierusalems estate to bee this it teacheth vs to cōmend our prayers and supplications vnto GOD for this speciall blessing of perseuerance for what profiteth a man Simile to sayle a long voyage prosperously and with successe if at length hee makes shipwracke beeing ready to enter into the hauen So what will it auayle vs my brethren sayling in the full sea of Gods blessings and in the flouds of his aboundant mercies with the winds of prosperitie and before we come to our iourneyes end make shipwracke of fayth and a good conscience It is not sufficient for vs that wee runne but we must so runne as wee may attaine It will not auaile vs to begin well if wee doe not continue to the end if wee haue begunne in the spirit Gal. 3.3 there is no perfection to be looked for in the flesh That seede is in vaine cast into the ground whereof a man filleth not his bosome in the time of haruest and the profession of the Gospel is ill begunne and to no purpose except we perseuere vnto the end Now it may be demanded Why did the Lord looke for such measure of obedience Obiect perseuerance and other fruits in Ierusalem more then in the Caldeans Answ The reason is Because he had bestowed greatest blessings vpon them and the Lords maner is where he bestowes greatest blessings there he lookes for greatest obedience and where there is greatest preaching there doth hee expect greatest practise That Parable of the fig-tree Luk. 31.6 planted in a vineyard serues fitly for the illustration hereof A certaine man sayth hee had a figtree planted in a vineyard and because hee had planted it he came and sought fruit thereon but found none Then sayd he to the dresser of the vineyard Lo this 3 yeere haue I come and sought fruit thereon hauc found none cut it down why keepeth it the ground barren This vineyard beloued is the Church of God the fig-tree though it bee there meant of the estate of the Iewes yet by it may bee vnderstood the estate of euery seuerall soule the planter thereof is Christ the dressers are his seruants the Prophets Nowe sayth Christ I haue planted a fig-tree great cause therefore that I should haue fruit of it Well any time these three yeres haue I come and sought fruit thereon but haue found none Neither is it onely fruitlesse it selfe but it makes the ground barren and fruitlesse likewise Surely my purpose is it shall bee cut downe and cast into the fire O Lord beloued an happie thing were it if in our vineyard wee had no such vnprofitable fig-trees if in our Church wee had no such vnprofitable professors vpon whom Gods Prophets and ministers haue bestowed cost and of whom no doubt the Lord hath expected and wayted for not three yeres but many yeeres the fruits of his blessings but alas wee deceiue his expectation long hath he thought for and sought after the fruits of his Gospel but loe nothing but weedes of disobedience spring vp amongst vs. What will bee the end of this Surely we may iustly feare the like iudgemēt that befell to the fig-tree Cut it down why keepeth it the ground barren Wee may I confesse bee suffered to grow for a time to flourish for a season yet vtter destruction wil happē in the end We know heretofore how the Lord hath dealt with vs for wee haue playd the hypocrites with him and therefore hath hee made the earth and the creatures thereon to play the hypocrites with vs. The Lord hath expected the fruits of our obedience but behold it is like vnto a shadow something in shew but nothing in substance or euen as Ephraims righteousnesse Ose 6.4 like to the morning dew so wee in former yeeres haue expected the fruits of the earth from him yet haue wee beene partakers of the curse that Iob speakes of Iob. 31.40 That thistles haue growne in steade of wheate and cockle in steade of harley so as the husband-man sorrowed and sighed within himselfe when hee saw no better fruit of his labours Thus hath the Lord caused the earth to deceiue our expectation because wee haue deceiued his and though now on a sodaine hee hath equally diuided the pipes and cunduites of his mercie and opened the windowes of heauen and hath sent downe a gracious raine vpon the ground of the good and of the bad of the iust and of the vniust filling our bosomes with aboūdance of blessings that our vineyards clap their hands and our fields doe reioyce and sing yet let vs beware that this sodaine prosperity and plenty bee not to fat vs against a day of slaughter Let vs therefore consider our estate what wee are and what wee haue beene euen a people blessed of the Lord but wee may speake of our selues as Pliny speakes of a certaine countrey that ex siccitate lutū ex imbre puluerē c. drought hath caused durt and raine hath stirred vp dust amongst vs for what hath the sunshine of his mercies but caused vs to lie in the mire of our abominations and what hath the moysture of his graces but euen dryed vp the fountaine of grace in vs so as wee are giuen ouer to worke transgression with greedinesse the increase of his blessings haue encreased our iniquities and the aboundance of his mercies haue brought forth aboundance of sinne in vs for what haue wee but in steade of obedience rebellion in steade of knowledge ignorance Is there no complaint of oppression to be heard in our streetes doe not rich men grinde the faces of the poore plucking their skinnes from their bodies and their flesh from their bones as the Prophet speakes Is not one man readie to pull out the throat of another vrging and vsing extremitie
2. Sam. 10.31 2. Sam. 13.31 of Ioab for Abner and of other Now lest this ceremonie or such like should bee rather of fashion then from the affection of the heart Ioel disclaimes from them as things which the Lord regardeth not if the puritie of the mind and sinceritie of the heart bee absent It is not outward sanctification outward holinesse outward behauiour that the Lord requires but the purifying and purging of the heart from sinne For God seeth not as man seeth 1. Sam. 16.7 Prou. 15.11 man looketh on the outward appearance but the Lord beholdeth the heart therefore Wash thy heart O Ierusalem I might here by the way take occasion to fight a battell with hypocrites Hypocrites whom we may compare to boat-men that look one way but row another or like to Mercuries Images that poynt the way to others but thēselues stand still and stirre not one foote or like to stage-players which for an houre or two seeme to be greatstates-men but the play being ended they are as base companions as they were before or like vnto the Carbuncle which hath a shew of fire but no true fire so they a shew of zeale but no true zeale Mat. 23.27 or as those paynted Sepulchers beautified to the eye but within full of rottennesse and corruption These will seeme religious amongst you though not refraine their tongues Iā 1.26 but deceiue their owne hearts whose religion by the iudgement of the Apostle is vaine But to leaue them because my purpose was but to take them by the lap of their garments at this time for a remembrance onely let vs that will bee Christians in deede and sinceritie bee warie that we play not the sophisters with our selues thinking that outward puritie and sinceritie stand for currant in the sight of God It is the purenesse and sanctimonie of the heart onely Our repentance must be nou corporis sed cordis Eiusdem capitis that the Lord requires we may pray with the Pharise Luke 18.11 and kisse Christ with Iudas Mat. 26.49 and offer sacrifice with Cain Gen. 4.3 and fast with Iesabel 1. Kin. 21.9 and humble our selues with Ahab vers 27. and present an Oblation with Ananias Acts 5.2 and lament with the teares of Esau Gen. 27.38 yet all these are nothing if the heart be not onely deuoted and consecrated vnto God Wash thine heart from wickednesse Second instruction Secōdly in that he sayth Wash thine heart from wickednesse wee see howe lothsome a thing it is in the sight of God to haue a wicked heart an heart not sanctified and vpright before him An happie thing were it if wee could bethinke our selues what an enemie we carrie about with vs in our breasts when we haue wickednes in our hearts It is like death Malitia which hauing once seazed vpon the heart all the members of the body are immediatly captiued so let the heart bee wicked and the whole body is wicked for out of the aboundance of the heart the head deuiseth the hand executeth the tongue speaketh the eye seeth the foote walketh I. King 15.30 and euen as wicked Ieroboam made all Israel to sinne so the wicked heart makes the whole body to sinne Therefore should euerie one of vs pray with good King Dauid Psal 50. Create in mee O Lord a cleane heart and renew a right spirit within mee Wee must dislodge our hearts of this great euill and make them the wagons and chariots of the Spirit wherein hee may sit to guide our whole body and the priuiledge which hereby wee shall reape is singular Rō 8.14 for sayth Saint Paul So many as are led by the Spirit are the sonnes of God Now the Lord hath giuen vs our hearts and bodies to bee resting places for the holy Ghost and wherein he should take delight to seate himselfe But alas the Spirit sits in the streetes Iudg. 19 like the Leuit that came from Gybeah and no man receiues it into the house of his heart nay wee choose rather to make them dennes for the diuell store-houses of sinne and euen a Dagon of all iniquitie Should it be thus with Christians God forbid the Lord hath giuen thee a body to bee the temple of the holy Ghost shalt thou now take this body of thine and make it the body of an harlot God forbid the Lord hath giuen thee hands as organs to performe the necessarie actions belonging to thy welfare shalt thou now diuert them to an ill vse and make them instruments of murder violence rapine oppression God forbid the Lord hath giuē thee a tongue an excellent benefit of nature to conuey vnto thy brother the secret conceits of thy mind both for the prayse and glorie of God and for thy profit and benefit in thy trade of life shalt thou now make it a tongue of blasphemie vnchastitie cursing swearing and forswearing God forbid the Lord hath giuen thee eyes to behold his creatures vpō the face of the heauens the superficies of the earth to behold the admirable workes of the almighty in the frame of the world and they are as two lights for without them the whole body should be possessed with darknes now darest thou attempt to make them instrumēts to sollicite the heart with vncleannes or make them windowes of vanity by beholding the beauty of the strange woman nay rather let vs say with Ioh Iob. 31.1 I haue made a couenant with mine eyes not with an vnchaste affectiō to behold a virgin Foedus pepigerā cum oculis meis c. Pro. 23.26 Rom. 12.1 Thus haue you heard that the Lord hath giuen vs an heart that we might as Solomons wisedome requires giue it vnto the Lord againe hee hath giuen vs a body that wee might as Paul requires offer it vp vnto him againe All powers and parts of both hath God giuen vnto vs that wee should dedicate them to him againe but alas wee bestow them vpon Satan sinne and the pleasures of the world Iehu vsed not the temple of Baal more basely then wee vse our hearts making them cabbins of vncleane spirits full of deadly sinnes whereas they should bee vessels of holinesse and honor vnto the Lord. 1. Thes 4.4 Let vs therefore in the Lords feare supplant this bitter roote of wickednesse in our hearts and plant in them the graces of the spirit that the heart may bee as a sweete garden furnished with vertues as with fragrant flowres that hee may say of it as elsewhere hee speakes of Sion Here will I dwell for I haue a delight herein so shal he which created it haue it he that gaue it receiue it againe and he which preserues it in this life may preserue it for euer Thirdly Third instructiō in that he sayth Wash thine heart from wickednesse it giues vs to vnderstand that sinne is a corruption for the word here which the Prophet vseth Laua Ablue is a
borrowed speech taken from the maner of those which are wont to rinse or wash any thing that is filthie or polluted for our hearts being as sinkes or channels apt to receiue any filth and corruption are to bee purged and scoured with the besome of repentance and washed with the teares of contrition that they may not appeare loathsome vnto God The leprosie of Naaman 2. King 5. a greeuous leprosie Verse 14 yet when hee had washed himselfe seuen times in the waters of Iordan his flesh came againe like the flesh of a little child and he was cleane So likewise wee haue all a more greeuous leprosie then euer Naaman had and are more lothsome in the sight of God then euer he was in the sight of men Esay 1.5 for there is nothing whole within vs but woundes sores and swellings and our hands are full of bloud yea from the crowne of the head to the sole of the foot we are nothing but blemished with iniquitie Esa 1.16 and stained with corruption therefore saith the Prophet Wash you make you cleane wee must with Naaman to the waters of Iordan and there wash our selues seuen times and we shal be cleane Neither must we follow our owne carnall reason for then wee will iudge Pharpar and Abanah riuers of Damascus better then all the waters of Israel but we must take the direction of the man of God and Iordan is the place must doe vs good If we consult with flesh and bloud about the matter of our conuersion and washing away of sinne we shall neuer be cleane but if we follow the aduice of Elisha or any of Gods ministers were pur leprosie worse then Naamans the Assyrian the waters of Iordan would wash it away were our hearts like Ahabs chariot 1. 1. King 22.38 Kings 22. euen embrued with bloud and filthines yet would they be cleane being washed in the poole of Samaria Were we eyther sicke Ioh. 5.3 or blind or halt or withered and had neuer so many diseases or neuer so much distraction in our limmes yet if we wayte for the moouing of the water and step into the poole of Bethesda and there wash our selues we shal be recouered were our sinnes like crimsin Esay 1. yet they shall be as white as snowe and were they as red as scarlet they shall be as white as wooll This is the great benefit that wee shall reape and receiue after our baptisme regeneration in the waters of repentance as Ionas in the waters of the sea wherin being throughly purged washed from our corruptiōs by the bloud of the immaculate Lambe we shall with Ionas receiue a newe commission and be inuested into our former credit and fauour with God For this same corruption of sinne which lyeth in the heart vnwashed away is a bird which as I may say sings two maner of notes or hath two maner of calles It eyther cals to vs or it cals to the Lord when to vs it cals for repētance when to the Lord it cals for vengeance So that though sinne lyeth shrowded full low in our hearts and wickednes be harboured in the secrets of our soules yet is thy sinne like the sinne of Sodome the cry of it is exceeding great for they are so many in number so diuers in nature and differēt in kinde that being in thy heart they are like vnto a sort of fierce Lions and cruell Tygres in a den Beastes of diuers kinds which cannot agree together And therfore if thou labourest not to empty thy selfe of them and open thine care vnto them when they crie and call vnto thee for repentance the Lord will open his eares whē they call to him for vengeance It is lamentable to consider yet it euer hath beene and I thinke it will be that men are possessed with smallest care in matters of greatest danger The infection or corruption of the bodie euerie man will labour to purge wash away but the corruption of the soule the wickednes of the hart no man regards nay after sinne committed as the Prophet fitly notes No man saith What haue I done O miserable wretched mā that I am what haue I done though it be an aspiring kind of wickednes as that of the Niniuites Ionds 1.2 ascending clyming and being feathered with the wings of presumption flies vp into the court of heauen euen daring to shew it selfe in the presence of the most high though it extends to the annoyance of the earth below to the prouocation of the heauons aboue to the punishment of all the creatures in and betweene them both nay though it strikes and strikes with a double hand at the maiestie of God himselfe yet no man sayes What haue I done O Lord beloued a long time haue wee beene acquainted with sinne but can our acquaintance gaine vs no experience of sinne will you euer looke vpon the pleasure and profite that sinne brings vnto you but will you neuer haue an eye to the policie and subtiltie thereof Indeed wee make much of it Easola voluptas solamēque mali Aenei 3 we nourish it in the secrets of our harts and keep it warme in the inwards of our soules wee are as loth to forsake sinne as Iacob was to forsake Beniamin and to depart from iniquitie as Lot was to depart from Sodom but shall we neuer looke into the mischiefe that ensueth of it When shal we once be wise They say that no element is ponderous or waightie in his proper place as for example we feele not the weight of the aire although we liue within the circle and compasse of it Suppose a man should lie in the bottom of the sea it would not offend him with any pressure or burdensome waight although it ill annoyed him otherwise so is it in the estimation of sinne wee liue and wee lie in it but alas wretches that we are we feele not no we feele not the weight and burden thereof how it euen presseth our soules vnto condemnation Sinne is not heauie vnto vs by reason of the inclination of mans will thereunto which greedily doth ingurgitate readily swallow vp a whole sea of abomination It may seeme strange which is written of the nature of thunder that it bruiseth the tree yet breaketh not the bark it cracketh the blade but neuer hurteth the scabbard such a thing is the nature of sin it wil bruise wound the heart but neuer harm the eies or the eares or the hands it wil pearce and afflict the conscience but neuer hurt the outwarde man it is euen a plague vnto the soule yet a pleasure vnto the body Well the time wil not permit to set out sinne as it deserues to acquaint you more with the nature of it although I would to God wee were lesse acquainted with the vse lesse affected with the desire thereof yet so violently are our head-strong affections caried and rauished that we adde sinne to sinne and
ioyne them in a league of friendship when we haue so done we lay iniquitie vpon sinne wickednes vpon iniquitie rebellion vpon wickednes and transgression vpon rebellion and nothing els but an heauing and heaping vp of confusion vpon confusion Gen. 11.2 as if Nimrod were amongst vs Babel againe to be built the towers wherof might reach vp vnto the starres Well beloued let vs lay the foundation of sinne as low as wee will and build as strongly thereupon as we can as if wee were assured that the hand of Gods iudgements should neuer rase it vp yet no doubt we shall find that it is nowe high time for vs to leaue our sinnes seeing wee see the Lord begins to leaue vs for our sinnes It is nowe high time for vs not to wash our hands with Pilate but our hearts with Ierusalem to chaunge our Morian skinnes to put off our stained and defiled garmentes to entertaine repentance into our soules seeing that euen nowe wee feare the rewarde of our impieties and the portion of iniquitie to bee shared out for vs. If euer before it was needfull surely nowe much more necessitie enforceth and time it is for Abigal if she respect her owne safetie to arise and meete Dauid with a present to appease his wrath 1. Sam. 25. for it seemes hee is now at hand with his sword girded vpon his thigh though not to lade our Asses as she did with two bottles of wine with frailes of raisins and a sheepe readie dressed or such like prouision but to lade our bodies and sinfull carkasses which wee haue vsed as Asses to beare the huge burthen of our sinnes with sackcloth and ashes Saceus ieiunium sunt arma poenitentiae with fasting mourning which are the armour of repentance to withstand his iudgemeÌ„ts Let our eyes be as 2. bottles of wine to cary with vs the teares wherof we may drinke to comfort vs in the assurance of Gods mercies our broken contrite harts as presents which the Lord wil haue respect vnto and receiue kindly at our hands Verse 35. lay his sword downe which he hath taken vp against vs. and bidde vs returne in peace vnto our houses Oh that I could possibly preuaile thus farre with you to possesse your soules with the consideration of this point Though this sodaine oportunitie of repentance were not offred vs yet let vs examine our estate and we shall finde that alas we are not sinners of yesterday we are not newly entred into Satans schole but we are of a great standing for in sinne our mothers conceyued vs in iniquitie they brought vs foorth and wee drewe corruption from their breasts all which as wee haue growne with them so they haue growne with vs. We haue long and ouerlong traced the footesteps of wickednesse and troden the paths of iniustice wee haue tyerd our selues and surfeted our selues with the workes of abomination we are not fallen of ignorance alas as our forefathers which knewe not the Gospell but willingly wilfully haue we brought our selues into the habite of sinne into the nature of sinne into the custome of sin and within the compasse of Gods most fearefull iudgements to seaze vpon soule and body vnto condemnation and not vpon our selues onely but such is the corruption thereof that it hath ouerspred the face of the heauens of the earth and ouerunne all the creatures that euen they for our sin must one day come to iudgement O then how needfull is it that with Ierusalem wee shoulde wash our wicked heartes from this corruption with the teares of repentance that shee might sit in thy heart and with her strong sighes and grones breake the heauens which are hardned against thee and draw downe the Lords louing fauour to thy soule If the infant in the cradle cries for milke if the Lion in the forrest cries for food because they want it how should it moue vs my brethreÌ„ to send vp our cries for the fauour of God because we haue it not The teares of our eyes being shed in true contrition for our sinnes will bee as little messengers to the great and angrie God of heauen and earth to entreate a truce betwixt him and vs his creatures and as gunshotte will batter downe the partition walles of our sinnes and cause his louing countenance to shine vpon our soules Let vs therefore in the feare of God make experience of this and though for the time it may seeme bitter as Aloes vnto the flesh yet is it wholesome and medicinable vnto the soule And looke as it was the manner of ancient times when trouble or heauines befell to any they presently called for women and others who were tender harted and skilful in mourning to cause them mourne the better so we which would faine learne to repent and lament for our sinnes and know not rightly how let vs haue recourse vnto the booke of God and there may we behold the teares standing in Ierusalems eyes and in the eyes of Marie Magdalene 1. Sam. 1 of Anna the wife of Elkanah that their weeping might procure our weeping their griefe prouoke our griefe their passions moue our affections with the like lamentation and sorrow for our sinnes So much for the thing required QuorsuÌ„ being the second point Wash thine heart from wickednes Now followes the third which is the End End That thou mayest besaued J Doubt not Vt salua sis Verses 5.6.7.8 but the trumpet blowne in the land and the crie which said vnto them of Iudah Assemble your selues together get you into stroÌ„g cities and the standard set vp in Sion and the plague threatened to be brought from the North Iuterfector Gentium and the Lion that should come from his den and the Drie wind in the high places of the wildernesse and that suddenly for it should be as a tempest and swift for his horses are lighter then Eagles might easily perswade them of imminent and present danger except they had the hearts of the Leuiathan as strong as stones or as hard as the nether milstone not to receiue any impression or their ioynts tough as Elephants that nothing could â—end them Therefore their danger thâ—eatning such extremitie it was more then time to take some course for their owne safetie The Poet notably describes the feare that Aeneas and they of Troy were in Aenci. 3 and the great speed they made to escape the danger of the Cyclops Praecipites metus acer agit quocunque rudentes Excutere ve t is intendere vela secuÌ„dis When they saw the companie of giants clustring vpon the shore Aetniâ—â— fratres resembling the strength and fortitude of mightie Okes or loftie Cypresse trees that their verie looks threatned destruction it was no time for them of stay but speedily to hoysse vp their sailes Parebiazâ—ntâ— nimbly to betake them to their oares rather then the giants should offer violence to
saith Salomon is a fortresse and a bulwarke to preserue the righteous from Iudgements If the whole world with engines of warre threatened our confusion yet if wee were engrafted into Christ and made one with him betwixt whome there is nowe as great a separation as Abrahams gulfe Luk. 16. by reason of our manifold sinnes and transgressions there is no doubt but his louing countenance and mercifull eye should euer be vpon vs his right arme stretched out for our defēce Wil any mā hurt the apple of his owne eye and not rather to be tender ouer it why we are as the apple of the Lordes eye Will a man cast off or dishonour the signet of his right arme why we are his signet wil a man vse violence to the wife of his own bosome who is one flesh with himselfe why we are the Lords spouse Cant. 5.1 he hath made vs one with him and therefore may looke for protection and defence at his handes and not for strokes and violence as if our God were a stranger vnto vs had neuer giuen vs pledges of his loue Thus as you see the danger that we may iustly feare by reason of sinne so likewise the comfort and confidēce that we may haue if we become penitent for our sinne Therfore which of these two makes greatest for our safetie iudge you Secondly Vse 2 to speake of saluation by the redemption of Christ who gaue his bloud once for our rāsome it is a thing generally desired of vs all Reu. 1.5 heb 9.14 Gen. 27. nay many make claime vnto it as Esau did vnto the blessing yet must go without it The way that leadeth thereunto is narrow Mat. 7.13 and scarse one amongst a number findes it we are as lame creeples we cannot so much as get to the beaufull gate except we be carried Act. 3.2 much lesse into the temple it selfe vnlesse our lamenesse be taken away There is but one way vnto it and that is by repentance he that seekes saluation Gods kingdome any other way takes a wrōg course it will not be got either with pleasure or profit all the gold of Ophir the treasures of Ezekias or the riches of Salomon will not buy it onely repentance will so farre preuaile that thou mayst be saued And therfore Christ told the Iewes who thought thēselues priuiledged and therfore condemned the Galileans Except you repent Luk. 13.3 ye all shall likewise perish Therefore beare this principle in mind for it stands as firme as the pillers of heauē that without repentance there is no saluation And thus much for the Exhortation it selfe and the parts thereof First the person exhorted Secondly the thing required Thirdly the end Now followes the reason Howe long shall thy wicked thoughts remayne within thee THis is an argument vsed by way of complaint wherein if you remember we obserued these 5. poynts First the circumstance of time wherewith the argument was enforced How long Secondly the thing which the Lord complaynes of they are thoughts Thirdly the qualities they are Wicked Fourthly their continuance they remayne Fiftly the place of their abode is within vs. Concerning the foure latter though we may compare our selues to the sea into which all the riuers of the earth runne is neuer the fuller so though all the instructions in the Scripture be applyed vnto vs yet many are neuer the better and therefore necessary to handle these seuerally Diuision which would minister excellent matter vnto vs yet let it suffice to fasten onely vpon the sence of the Prophet and deliuer from them ioyntly such instructions Coniūctū as flow from the words themselues for our edification But first for the circūstance of time How long A word of great consequēce Quovsque It implyes thus much Is it not sufficient O Ierusalem that I haue borne with sinne so long and doe you thinke me still able to endure it Haue I but hitherto winked at your iniquities and will you yet and yet vexe my righteous soule Is this the fruite that my long-suffring brings forth in you Wert thou borne sinful and wilt thou dye sinfull Is there no place for repentance Howe long shall thy wicked thoughts remayne within thee Thus the Lord reasons with Ierusalem and with vs. And surely it is fearfull that our sinne should growe to such an height and iniquitie waxe so ripe that the Lord should thus cōplaine of it Howe long When God sends Iudgements vpō vs the fingers of his wrath fastē either on our bodies or goods whē pestilence came with cōmissiō frō the angry God of heauen to attach our sinfull and rebellious carcasses and the bodies of our sonnes and daughters when we feared to draw our breath in the streetes lest we should haue drawne our confusion and not an haires-breadth there was betwixt vs and death when the vnsatiate mouth of the graue still craued for more and neuer thought it had inough and spared not to swallow vp our sweetest comforts when day by day we followed our friends with weeping our neighbours with mourning our nerest kinsfolks with lamētation to bring them the way of all flesh whē death was as a tyrant amongst vs Mors tyrānns Cicero and the pestilence as an vnmercifull souldier that spared none then beloued what did we Surely we cried cried How long Lord Lord how lōg wilt thou absent thy selfe hiding thine eyes from beholding and stopping thine eares from hearing the wordes of our complaint How long Lord wilt thou giue vs gall to drinke and fill our soules with bitternesse as with wormwood Lord how long how long Lord shall it be thus or thus with vs Thus we pressed the eares of the Lord with our how long and he heard it He looked downe from heauen and beheld the sorrow of the sonnes of men vpon earth He commanded his Angell to stay his hand clearing our ayre frō infection and seasoning our ioynts with health Thus did the Lord helpe vs when we could not helpe our selues But alas he cryes and complaynes of our wicked thoughts sinfull liues and adulterous conuersations but we giue him not the hearing Loe beloued our vnequall hearts and the vnkindnesse wherewith we requite him who so kindly hath dealt with vs. Let. God complayne but we will not complayne He cryes Howe long We cry with Salomons sluggard Not long inough Yet a little more sleepe a little more slumber a little more folding of the armes together Iudg. 1.15 ios 15.18 And as Achsaph in the booke of Iudges was importunate for riches and neuer thought her selfe satisfied so is it with vs when wee haue committed one sinne we thinke we may commit a second and that being done we will yet venter vpon a third If wee liued one hundreth yeeres we could be content to liue another so wee may liue to sinne when we haue liued two yet we thinke it not enough Well let vs in the feare of God
slake the thirsty desire thereof and labour to ridde our selues of it for he that hath fewest sins in the day of Iudgement shall find hee hath too many and let vs weigh the Lords cause in our owne ballance that as we thinke we may iustly complaine when the weight and burden of his iudgementes are vpon vs so let vs thinke the Lordes complaint equall when the weight and burthen of our sinne is vpon him Esay 1.14 Secondly Vse 2 this How long is like Cynthius to pull vs by the eare and admonish vs how we spend our time for God wil haue a reckning of euery idle houre that we spend therfore it should teach vs to walke circumspectly as the Apostle speaks Eph. 5.15 redeeming the time that what time soeuer heretofore hath beene ill spent wee may haue an eye to the time to come that it may be well spent for we know not whether we haue fortie dayes respit allotted vnto vs as the Niniuites had but sure an happy thing is it for him that hath time place for repentance and wofull will it be when the whole course of our life is spent in vanitie and profanenesse and in the ende and vpshotte thereof the Angell of God shall answere vs Time shall bee no more Esau had a time when hee might haue repented but being ouerslipt he had no place for repentance Heb. 12.17 though he sought the blessing with teares These times are not allotted for the bodie but for the soule Rom. 13.11 And now is the time not of pleasure or delight but of saluation if euer we will haue it Therefore let tempus vitae be tempus poenitentiae let the time of our life bee the time of our repentance So much for the circumstance of time How long Now it followes How long shall thy wicked thoughtes remaine within thee HE the hath plāted the eare doth not he heare he the hath created the eye doeth not he see the thoughts of the heart Man can but iudge of actions and outward appearances onely but the Lord knoweth the heart Penetrat Deus vsque ad ine timos recessus cordium Psa 139 15. There is nothing hidden from God eyther in heauen or earth or within the reynes and hearts of our bodies or of the lowest destruction but he seeth it with eyes ten thousand times brighter then the Sunne My bones are not hid from thee sayth Dauid though I was made in a secret place and fashioned beneath in the earth And in the 94. Verse 7 Psalme speaking howe the wicked smote the Lords people and troubled his inheritance slewe the widdowe and murthered the fatherlesse it went to his heart to heare them say Non respicit Iah The Lord shall not see it As if their wickednesse could shrowd it selfe from the all-seeing eye of his eternall Deity They are not onely our actions and words that are apparent vnto the Almightie Thoughts but the thoughts of our heart whether they be good or euill Thus the LORD sawe Ierusalems thoughts Wicked and he beheld them wicked according to that of the Prophet The Lord knoweth the thoughts of men Psal 94. that they are but vayne or vanitie it selfe Verse 11 Quod ipsae sunt vanitas traiectio And Gen. 6.5 The Lord sawe the imaginations of the thoughts of mans heart euill The thoughts of the heart are like vnto a gadding seruant whē he should employ him selfe to his masters busines at home he runneth and rangeth after his own pleasure so when our thoughts should bee attendant to the heart for the seruice of God they are here and there and abroad after their owne vanities nay many marre them Cogitationes vanitatis sic Cal. super ter as foolish parents doe their wanton children by too much cockering and fauouring of them and by giuing them too much liberty without restraint but suffer them to followe their owne lusts winding themselues so much into fauour with vs that they preuayle so far as from an vnchaste imagination the body is carried into an vnchaste action and from a proud an angry thought comes forth many times a blasphemous othe yea they will vrge and presse vs onward vnto euill wee can no sooner shake off a wicked thought but with the Egyptian flye it will light vpon vs againe Genes 6.14 Therefore as God commanded Noah to pitch the Arke within without that no water should get in so shoulde wee pitch the arkes of our soules that no violent and disordered thoughtes might rush in to oppresse vs or as wee hedge our vineyardes from wilde beastes so shoulde we hedge our heartes with the graces of the Spirite from vnruly and vntamed affections not to giue them the least ground of aduantage but to obserue that heauenly principle of an heathen Poet Principiis obsta Withstand beginnings because they may bee compared to Panthers who haue sweete smelles but deuouring mindes and the conceite of a wicked thought may seeme pleasing and delightsome but in the ende it deuoures like a two edged sworde Captains Mat. 8.9 Wee should bee masters of our thoughts as the Centurion was ouer his seruantes that when wee say to a wicked thought Goe it should depart and when to a good thought Come wee should then embrace it But if with deceyte Ios 9.23 like the Gibeonites they get themselues within vs and like hypocrites fayne themselues otherwise then they are let vs with the hoste of Israel set them to hew wood and to draw water employ them to the seruilest and basest duties or rather slay them out of hand lest the Lord slay vs for they be not the actions or words onely of the oppressour adulterer or proud man that shall be punished but he will scatter the proud or any other whatsoeuer in the imaginations of their hearts Cogitationibus cordis ipsorum Luk. 1.51 for our thoughts wee must come to Iudgement Well the Lord heere deales with Ierusalem as a Physicion with his patients who prescribes such a medicine for their maladies that hee would not any corruption should bee left behind whereby they might either seeme lothsome vnto him or deceyue themselues with a vayne hope of securitie when there is no such matter For what though the whole world had iudged well of Ierusalē or though by any outward ceremonies they had seem'd conformable if still the thoughts of iniquitie had * Pernoctare hospitari murmurare sic enim hebraice significat lingred in their wicked hearts which would haue bene as an inward corruption festering in a woūd and in the end haue brought greater miserie vpon them Where note Instru ∣ ction 1 that when we see any Iudgement ready to fall vpon vs in the matter of our repentance wee must deale with simplicitie and not to dreame of any shift or vayne excuse to beare vs out against any Iudgemēt whatsoeuer we may doe with men yet must we
how wisely with what powerful discretiō the prophet enforceth his exhortation 1 From benefits bestowed 2 From promises made 3 From iudgements threatned So as if benefits would not allure them promises may prouoke them if promises could not prouoke them iudgements might feare them when Nabucadnezzar should come as a roring Lion from his den and their enemies the Caldeās to lay the land waste and to leuell their Cities with the ground when places full of inhabitants should bee left without inhabitants when all the orders and companies of Israel from the highest Cedar to the lowest shrub from the Prince of high estate vnto the man of low degree when the heart of the king should perish within him and the hearts of their nobles languish their priests astonished and their Prophets wonder when the habitations of Sion should bee burnt with the fire of the enemie and the streetes of Ierusalem scowred with the iudgements of the almightie when they thought still to haue enioyed peace the sword should pierce their flesh and when they had swallowed vp aboundance by reason of peace they should wallow in the bloud of their owne destruction I say whē al this as sodain as a tēpest as swift as a flying Eagle should come vpon them then should they confesse their own wo professe their own destruction Wo be to vs for we are destroyed Vers 13. Wherfore as the Prophet had oftē before in the 1 4 8. verses laboured for their conuersion so likewise in this verse which I haue read vnto you O Ierusalem wash thine hart from wickednesse that thou maist bee saued how long shall thy wicked thoughts remaine within thee As if he should say The Lord hath a quarrell against thee O Ierusalem he hath sharpened the arrowes of his displeasure hee hath bent his bow and made it readie the instruments of his wrath and engines of his indignation are prouided for thy destruction Nabuchadnezzar and the Caldaeans are in lesse then an houres warning to execute his commaund they stay but for the Lords watch-word to say vnto thē Goe and they goe Kill and they shal deuoure thy case being thus there is no other remedie to bee had or course to bee taken for thy safetie but this Wash thy heart from wickednes O Ierusalem The words as you see doe contain nothing else Diuisio but an exhortation to repentance and in it I obserue these two things 1 The exhortation it selfe 2 The reason of it The exhortation it selfe in these words O Ierusalē wash thine heart from wickednesse that thou maist bee saued The reason in the wordes following How long shal thy wicked thoughts remain within thee In the exhortation it selfe I propound three poynts to bee handled 1 The person exhorted O Ierusalem 2 The thing required Wash thine heart from wickednes 3 The end that thou maist be saued In the reason or argument vttered by way of complaint these fiue things offer themselues to our consideration 1 The circumstance of time whereby the argument is enforced How long Quovsque 2 The thing which hee complaines of not actions or words which are easily discerned but thoughts Cogitationes 3 The qualities of these thoughts they are not of any holy and sanctified disposition but they are wicked Impiae 4 The continuance for they haue not their motions and flittings as the wind in the ayre which is sometime in the East and sometime in the west but they abide by it Manent they remaine Fiftly the place of their abode is not in any place about In medio tui or without vs but within Of these in order and first for the first that is the person exhorted O Ierusalem c. Almightie God made a law Deut. 2.10 that no Citie should be destroyed First person exhorted before peace were offered vnto it When thou commest neere a Citie to fight against it thou shalt offer it peace and wee reade in the second of Samuel 20. that the prudent and prouident woman of Abel obiected this law to Ioab in effect when hee had cast vp a Mount against the Citie That speech of our Sauiour Christ vnto the Cities of Coraysin and Bethsayda giues vs to to vnderstand that there were many notable things wrought in them before the woe tooke hold vpon them So the Lord here threatning Iudah and Ierusalem with the sword of the Gentiles that the scouts came from a farre countrey to compasse it round about as the watch-men in the field for the vtter subuersion and desolation therof yet hee offers peace vnto it The Prophet comes to Ierusalem with a sentence of safetie in his mouth as Noahs doue came to the Arke with an Oliue branch in her bill If a man should weigh the iustice of GOD in a ballance and narrowhe examine it hee shall neuer see it his maner to punish any place or plague any people without iust cause for though hee lookes for a time with a sierce countenance and threatens to send downe his iudgements as thunder-bolts and his wrath as a mightie tempest to seaze vpon the wicked yet hee powres downe a sweete showre of his mercie before so as if there bee any insight or foresight in them of Gods hand that hangs ouer them they may preuent it The Lord heere proclaimes open warre against his people yet the Prophet deliuers vnto them many good exhortations aforehande as Ionathan shotte arrowes to giue Dauid warning that by repentance they might preuent his iudgements O Ierusalem wash thine heart frō wickednes c. The same loue beloued which the Lord in former times bare to Ierusalem Vse and to the Cities of Iudah is like to the lawes of the Medes Persians Dan. 4. which are neuer altered but euer and for euer are continued and his mercie towards his people riseth vp by degrees like the water in Ezekiel Ezec. 4.7 which at the first time came but to the anckles the second time to the knees the third time to his loynes the fourth time it was as a deepe riuer and not to be passed ouer for the further hee waded the deeper hee was plunged so Gods loue is inscrutabile quiddam a thing vnsearcheable his mercie past finding out And if euer age in former and precedent times had experience of it if euer Ierusalem and the Cities of Iudah had a taste of it if euer the sweete showres of Manna rained downe vpon the Israelites surely the sweete showres of his mercie haue plentifully beene powred downe vpon vs and his loue hath embraced vs on euerie side For God is not delighted in the destruction of a sinner he takes no pleasure to see the workmanship of his owne handes and the children as I may say of his owne loynes murdered and massacred in the streetes by the sword of the enemie and hence it is that the Lord in so many places and at sundrie times by the mouthes of his Prophets