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 instructi ∣ on 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 Iob 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. Thus haue you heard that the Lord hath giuen vs an heart that we might as Solomons wisedome requires Pro. 23.26 giue it vnto the Lord againe hee hath giuen vs a body that wee might as Paul requires Rom. 12.1 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 Third instructiō Thirdly 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
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 Instru ∣ ction 2 Secondly 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. Instru ∣ ction 3 Thirdly let vs learne 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
credite with the 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 Vse 4 Fourthly 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 Simile for what profiteth a man 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 〈…〉 man filleth not 〈…〉 of haruest 〈…〉 Gospel is 〈…〉 purpose except we perseuere vnto the end Obiect Now it may be demanded Why did the Lord looke for such measure of obedience 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 〈…〉 fig-tree though it bee there 〈…〉 estate of the Iewes yet by 〈…〉 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 rather then a good conscience in matters of law Is there no swearing and forswearing no