and repentance is an action pressed vpon vs and that from God For it is his coÌ„mandement we must wash therefore we are vncleance Doct. 1 From whence the instruction is that there is not any thing in al this world that doth defile the soule and body in the sight of God as sin doth Proued here That which is not defiled need not to be washed But here man is commaÌ„ded to wash himselfe therefore he is defiled Sinne is called rottennesse and corruption and is that which wee haue drawne either by propagation from our parents in originall sinne which hath defiled and corrupted the whole nature of man that he is blinded in vnderstanding froward in will and rebelling in all his actions against the will word of God or else it is the increase of this vncleannesse which wee haue greatly augmented by our owne euill practise and wicked conuersation and is that which the Apostle calleth old leauen to be purged 1. Cor. 5.7 that it may be a new lumpe This vncleannesse of sinne was prefigured in the ancient washings of Aaron and his sonnes with water at the doore of the Tabernacle Exodus 29.4 And in the typicall and signifying washings of the old Testament foreshewing the cleansing and purifying of our hearts in the Gospell Mat. 5.8 For Gods Altar and seruice must bee compassed with innocencie the Lord will be sanctified in those that come neere him Leu. 10 The purification of the soule and bodie is the fruite of sauing hope 1. Ioh. 3.3 For euery one that hath this hope in him purgeth himselfe as he is pure This vncleannes is deciphered in Ezek. 16.6 for the Lord vnto whose eyes all things are naked Heb. 13 4. seeth euerie one polluted in his own blood Luk. 10.30 It is the spirituall pitch that who so toucheth is defiled therewith Sin doth mortifie vs and maketh vs dead to grace and goodnesse And in the old Testament he that touched a dead carkâ—se was vncleane and might not come into the Sanctuarie till he was cleansed Vse 1 The first vse is to teach vs to labour with our owne hearts to hate and abhorre sinne in all but specially in our selues and that with a perfect hatred euen more then the diuell of hell for he cannot hurt vs till sinne doe staine vs. Sinne is that which much delighted the diuell and therefore it is the Tempters office and continual endeuour to prouoke vs to sinne Therefore he is called an Enemie Apocal. 12.10 an Accuser a Compasser Iob. 1.7 a Sister Luk. 22.31 a Deceiuer GeÌ„ 3.13 Wherfore I beseech you trust him not for hee hath a minde to get all the members of thy body and all the affections of thy soule from out of Gods seruice into his slauerie and subiection Sinne greatly displeaseth God and therefore he hath euery where in his word threatned fearefull punishments against the transgressors of his law Leuit. 26.15 Deu. 28.15 And there hath been none so deare nor is any so beloued vnto God in heauen Paradise nor in the earth but for sin the Lord hath punished The Angels that kept not their first estate Iude epist they are reserued in chaines of darknesse for euer to be punished Adam for sinne throwne out of Paradise The Canaanites with their sixe bordering nations disinherited and cast forth of their countrie The first world drowned Sodome and Gomer burned Kings vnthroaned Iudges Magistrates strooke downe from the bench and the Mightie cast from their seates Yea the Lord forsooke his own inheritance euen mount Sion which hee loued because they sinned against him that so the saying of his Prophet might be true Psalme 5.4 Thou art not a God that loueth wickednesse neither shall euell dwell with thee The foolish shall not stand in thy sight for thou hatest all them that worke iniquitie Isai 1.16 Wash you make you cleane put away the euill of your workes cease to doe euill learne to doe well and then come and let vs reason together For wee must wash our hands in innocencie before we may come to compasse the Lords Altar Vse 2 Here also it serueth to informe our iudgements concerning sin and wickednesse namely that euerie sinne defileth and subuerteth the worke of God it turneth good into euill faire into soule forme into deformitie and life into doâ—â—â— And this doth the holy Ghost teach vs Tit. 1.15 saying Vnto the cleanâ— are all things cleane but vnto them that are defiled and vnbeleeuing Is nothing cleane but euen their minds and consciences are defiled Should not this deare Christians inforce vpon our consciences this doctrine of sanctification and cleansing of our flesh and spirits from wickednesse suh it defileth all things it commeth neere Let Gods word come to a sinful he are it is defiled as pure water in a foule vessell What is there in man or without man that sinne hath not defiled It hath made our tongues become Adders speares our lippes instruments of guile our hands to worke iniquitie and our feete to runne to euill and to shed blood But what speake I of the defilement of the members the Spirit saith sin defileth the very minds and consciences of men And how should it bee otherwise for if sin so abuse the naturall parts what will it doe with the minde It grieueth me to tell you but I will tell you that it may warne you It turneth prayers into cursing it vseth knowledge to beguile the Scriptures to couer prophanenesse it vseth their wittes to cauill which brings Lawyers much gold and siluer it vseth wealth to oppresse strength to steale to wine and to women It vseth naturall wisedome to maintaine vnnatural blasphemy It vseth hunger to gluttonie thirst to drunk â—â—ues garments to pride honour to disdome marriage to lust offices to briberie the Minssterie to contention saw to delay It vseth the day to open euill and the night to secret shame Shall I cease here I weepe to speake it It either despiseth or wresteth damnably the holy and sacred word of God and the ordinances of God it prophaneth wickedly For haue we not in this our age to fill vp the measure of vncleannesse haue we not Ribaldrie as in Playes and the like committed to the presse to be commended in print lest posteritie should want patternes of impietie Whoredome with some is good physicke honestie is but foolerie knauerie is commoditie dissembling is discretion and idlenesse is gentrie If this bee not cleansed with the winde of the law or cut downe by your sword of iustice or purged with the Lords fanne to what height of sinne shall we grow vnto But the thing which I admire is this that God Almightie for all this doth suffer vs stil to liue It may be hee doth it that his long patience might leade vs to repentance or that wee should fulfill the measure of sin in defying the grace of God as wee haue defiled the nature of man that so at last we may abuse death as we
and ceremonies of time place and persons bee not vtterly vnlawfull Wherefore deare brethren stand not vpon titles for they which labour well are worthie of double honour regard not garments for Iustin the Martyr would put on a heathenish garment rather then he would leaue preaching of Christ Yea S. Paul himselfe rather then there should bee any let to the preaching of the Gospell hee would make bald the head and shaue the haire Act. 18.18 And therefore woe vnto vs that liue in these degenerate dayes that for blacke white round and square will suffer our selues the Elders of the daughters of Sion to sit vpon the ground and keepe silence that leaue our preaching our maintenance and care of our families wanting more the supply of our wants then the people want vs. Vse 3 Now a word for instruction out of this doctrine whence sith Ministers ought to speake from the Lord and to learne their duties of God wee may learne that euery Minister of the Lord approued must speake with the euidence of Gods spirit without adding Deut. 4.2 or diminishing 1. Corinth 2.4 Neither stood my preaching in the enticeing speech of mans wisedome but in plaine euidence of the spirit saith Saint Paul 2. Cor. 2.17 We are not as those many that make merchandize of the word of God Micah 3.8 For the Minister of God ought to be full of the power of the spirit of the Lord and of iudgement and of strength to declare vnto Iacob his transgression and to Israel his sin Much might be said in this point but I feare I haue dwelt too long vpon the first branch I meane the persons speaking so that time will not tarrie for me Therefore with your patience I passe to the persons exhorted or called vpon The second branch in the first part The persons spoken to is the daughter of Iudah the Prince of the Prouinces and of Cities Ierusalem the most glorious of all the world The former Chapter exhorted Israel and the ten Tribes to repent who for their sinnes were carried into Assyria in the ninth yeere of Hosea King of the ten Tribes So in this Chapter Iudah is called vpon to cleanse his waies and amend his life lest the like euill befall him that ouertooke his brother Israel Now concerning Iudah which was the onely people of God and so instructed by his Prophets as none were more nor so much as the people of Ierusalem yet heere they needed further to bee called vpon Doct. 3 It serueth to teach vs that there be none so learned so wise so religious nor so holy in this world but need further reformation and still to bee called vpon and put in remembrance by the Lords seruants for an encrease in the growth of grace proued heere Ierusalem as this famous City of our kingdome was the schoole of the Prophets a place eminent for learning renounned for religion yet must be more religious as the Zaphire for shining yet need to bee cleansed Therefore in this life is no perfection but a growth in godlinesse is here continually looked for of God at our hands 1. Pet. 2.2 As new borne babes desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 6.7 Num. 15.38 Deut. 11.18 the sincere milke of the Word that you may grow therby For this cause the Prophet Dauid knew it was necessarie for vs to chew the cud and to whet Gods word vpon our harts to giue an edge to that which hath been taught vs Psal 12. Therfore he saith The blessed man will meditate vpon the Law of the Lord day and night And to this end Saint Peter 2.1.4.5 calleth vpon the well taught Iewes to ioyn vertue with vertue c. And S. Iude vers 5. telleth vs it is needfull to be better instructed and to bee put in minde of that which we do know 1. Because naturally wee are forgetfull of the things wee haue learned 2. Because our daily sinnes doe eclipse and straiten Gods graces in vs Isa 59.2 Ierem. 5.25 so that the spirit is not as in former times 3. Because there be none so holy but by Satans subtiltie may fall from the good begun 1. Cor. 10.12 Hee that standeth take heede lest he fall Rom. 11.20 Thoustandest by faith be not high minded but feare Vse 1 1. The vse of this doctrine may informe our iudgements that there was neuer any nor may bee any pure or perfect in this life without sinne but that the perfection of the Saints is alwaies here further to bee informed for knowledge and more and more to grow vp in sanctification of the flesh 2. Cor. 7.1 and spirit For what is he among the sonnes of Adam Prou. 20.9 that can say his heart is cleane from sinne Iob 9.30 The very clothes we put on saith Iob make vs filthie Know Right Honorable that our perfection is to know our imperfections Yet I am not ignorant that there is a generation that are pure in their owne conceit Pro. 30.12 and yet are not washed from their filthinesse But I say with the ancient Aug. conf l. 9. c. 13 Vae etiam laudabile vitae hominum siremota misericordia discutias eam Woe to our very praiers and preachings if they be examined without mercy The second vse serueth to reproue such that thinke if they haue heard Gods word for some small time and from thence haue attained vnto some ciuill carriage and a varnished profession that then they haue learned enough But this is false for wee must encrease for it is not enough that the corne bee a blade but that it be an care that it be cone full flowred and Christians must neuer giue ouer till our righteousnesse breake forth as the perfect day The third vse directeth vs vnto watchfulnesse ouer our conuersation and sheweth that we cannot be too forward as prophane Atheists say because thâ—â— life is but a growing age and therefore non progrede is regredi not to goe forward is to goe backward Wherefore I beseech you take the Apostles counsell and worke forth your saluation in feare and trembling Phil. 2.12 Prou. 28 1â— 1 Pet. 1.17 For blessed is the man that feareth alwaies And let vs that cal God Father passe our time in feare and trembling 1. Ioh. 4.14 1. Cor. 4.34 But heere with Heraclitus wee haue lust cause to weepe and with Ierâ—â—â—y to let teares runne downe night and day for the sinnes of our conuersation which makes ioy in bell and reioycing among the wicked in earth Which is that that Berden saith caused Tacitus so to raile against Christians that the Christians committed those crimes that the Heathens abhorred Were Taritus aliue at this day hee should see some called Christians out-dare the diuels themselues in wickednesse For the diuels beleeue that there is a God and tremble at it but wee may heare some that name theÌ„selues Christians auouch that there is no God and laugh at it I beseech you Right Honourable open your
though pecoâ—tum were only sinne in the inferiour No no whatsoeuer is sinne in any one in omnibus est peccatum otherwise it worketh straightnesse to others libertie to our selues As it is in certaine that professe irregularitie and thinke it lawfull themselues to doe any thing and yet censure and find fault with other mens vertues theÌ„selues flowing full of all vice These be such that wheÌ„ they get between the pot and the wall despise gouernment and speake euill of those that bee in authoritie Some you shall see who being vnwilling to vse a Ceremonie themselues iudge straightly all others as hainous offenders that vse it and other that vse it themselues yet find fault with such that doe but so But touching these things indifferent Ro. 14.3.14 15.12 1. Cor. 8.8 and 9.10 10.23 I pray you learne not to iudge that in others which you refuse your selues for albeit our religion be but one yet our consciences through the ignorance that is in them may be diuers This being practised of vs will moue vs to cast the first stone at our selues Ioh. 8.7 Remember how that the Lord Iesus was angry with S. Peter Ioh. 21.22 for being a busie-bodie in Iohns matters Therefore plow vp your own fallow and sow your owne ground wash your owne hearts pull first the beames out of your own cies least the Lord reproue thee as he did Saint Peter with what is that to thee Lastly this doctrine speaketh to you my Lord and to your brethreÌ„ the Magistrates of this honourable Citie whom God hath made as an eye to see as the mouth to reproue and as the hands to correct sinne The Lord aboue requireth at your hands that especially you looke to your selues that you sin not especially in such sinnes you censure in others and that you beare with others in that wherein you are tempted your selues For the sinnes of the heads indanger all the members For what is more absurd theÌ„ if they I say that should cleanse and wash Ierusalem the Citie the Church and Common-wealth of blemishes and wickednesse should happen to be full of spots themselues Without the eye no other member can doe his office neither hand nor foote can doe his function without sight It hath been said of old that the religion and sanctitie of the people is in the religion of the Prince Wherefore reuerend Fathers and Iudges of others I humbly pray you for your owne sakes for the Churches sake for the CoÌ„mon-wealths sake for the Lords sake take knowledge of your owne hearts and know that when you haue moates in your eyes they breed beames in others And I beseech you look to it that they grow not to be beames For you fall not alone but your currant is as the maine Ocean that drowneth other in perdition But I haste to the substance The Prophet doth not here coÌ„mand Ierusalem to wash her feete only with the Disciples nor her hands with the double minded nor her head only with 8. Peter but her hears not the outside only but the inside also Doct. 2 From whence the holy Ghost commendeth this doctrine That outward holinesse without the heart goe with it is an abomination before God All religion as is only for fashion Ioh. 11. is like Mary without Martha like Lazarus without Christ For comming vnto the Sanctuary of the Lord praying and receiuing of Sacraments hearing of Sermons fetching many a fained sigh and speaking many an ignorant Amen the thinking that the sanctifying of the Sabbath lieth in the putting on of their best apparell and such like when as in the meane while with the Iewes Isai 57.8 it may be said behind the doores and posts thou hast set remembrances of deepe hypocrisie and open idolatrie If wee come with such hearts before the Lord the same reproofe is for vs that I say speaketh cap. 1.11 What haue I to doe with the multitude of your sacrifices saith the Lord I am full of the burnt offerings of rammes and the fat of the beasts and I desire not the blood of bullocks nor of lambes nor of goates For the outward exercises of religion without the cleannes and sinceritie of the heart is abominable vnto the Lord. Ioh. 1.16 Therefore saith the Lord Wash you make you cleane c. And to this end our Sauiour giueth a caueat Take heed of the leuen of the Scribes and Pharisees Luk. 12 1. which is externall worship For the Lord is wearie of our knee-prayers our lip-labours without the heart Esay 29 13. our time-seruing hearers who draw neere the Lord with their mouth and honour him with their lippes but their heart is farre from him as he saith himselfe And yet not so farre Pro. 16.2 but the Lord seeth well enough where they be for he pondereth the spirits Oh consider this you that pray and preach and giue and forgiue to be seene of meÌ„ there be but too many that confesse their faults and weepe for their sins too and but for shew onely many come through Cathedrall Churches and kneele downe by a pillar as though they prayed but their hearts bee not cleane nor vpright with God This humor waiteth vpon vs all Roâ— 14.17 Luk. 17.20 happie is hee that entertaineth it not For it maketh all that we doe fruitlesse before God Therefore I beseech you in all the exercises of religion let vs pray with Dauid Not vnto vs O Lord Psalm 115.1 not vnto vs but to thy name giue the praise Vse 1 The vse is to reproue such as deceiue themselues with shewes and shadowes in stead of substance that take Christ in their mouthes religion in their eyes mortification in their for fasts their holinesse in keeping their canonicall houres and their deuotion only in holding vp their hands and crossing their fote-heads For in this seruice wee deceiue our brethren with shadowes offend our God with shewes and our selues with sinnes wee depriue our heares of knowledge our liues of holinâ—â— and our selues of saluation Galath 6.7 But God is not mocked for whatsoeuer a man soweth that shall he also â—eape Vse 2 The second vse teacheth vs that there is no seruice acceptable to God except the whole heart goe with it As all the workes of Gods mercy to vs vnlesse God come with it is vaine so all our workes and words to God vnlesse the hâ—â—â— goe with it be likewise all in vainâ— It is not good wordes not holy Psalmes nor yet an outward good practise that the Lord regardeth 1. Cor. 14.15 Match 6.1 â— except the heart goe with it Take head sâ—ith Christ ye giue not your almâ—â— before men to be seem of them 1. Reg. 8.47 If they turne againd vnto their heart in the land to the which they be carried away a 〈◊〉 c. Let vs therefore deare brothren clense out hearts and in our externall workes of Gods worship send them vp together with the worke without