filthy cloutes Saint Paul also teacheth that not by the workes of righteousnesse which wee haue wrought but according to his mercie hee saued vs by the washing of the newe birth and renewing of the holye Ghost Tit. 3. 5. But then you will say how dooth the Prophet heere say that they should deliuer but their owne soules by their righteousnesse that is as I haue shewed already from some temporall plague or punishment threatned or deserued As wee reade of the King of Niniute and his people how they preuented their destruction by repentāce which otherwise should haue ensued within fortye daies Of Hezekia who calling vppon the Lord in the time of his sickenes and truely repenting prolonged his daies for 15 yeres afterward so examples might be giuen of many others Againe it may bee answered that Soule in this place is taken for the life of man as Ionas delareth the like Io. 4. 3. saying And now O Lord I beseech thee to take away my life for it is better for me to die then liue Where the Latine word which is put for life is Anima which signifieth the soule so that the righteousnesse of any man that is his perfection vprightnesse or holinesse of life is but to deliuer him from some temporall Plague or punishment and not that neither except hee require and seeke it at the handes of God in and by the righteousnesse merits and Mediation of Iesus Christ By whome as the Apostle saith Col. 4. 13 I am able to doe all thinges by the helpe of Christ who strengthneth me and without whome we are able to do nothing as himselfe teacheth Ion. 15. vers 5. saying Sine me potest is nihil Without mee yee can doe nothing But dooth not this gaine say the opinion of our aduersaries the Papists both for Inuocation Saints and for merrit of workes let it be well considered that followeth and ye shall see The words that followe are these Saith the Lord which words are added for a confirmation of the former Doctrine in mine opinion as if the holy Ghost had foreseene as no doubt but he did how much heereafter it would bee impugned as wee see how it is come to passe at this day amongst our aduersaries the Papists who relye much vpon the helps and audience of persons departed this life and also teach and holde both the merrit of the person and of the worke affirming that there is such a dignitie in the person that Infants dying immediatelye after Baptisme are worthy of eternall life because although they want good workes yet are not voide of this kinde of merrit And for the merrit of workes they say there is such a dignitie or excellencie in the work wherby it is made fit enabled to deserue euerlasting life for the dooer For works as they holde are meritorious two waies First by couenant because God hath made a promise of reward to them Secondly by their owne dignitie for Christ hath merited that they should merit as they say both which pointes are sufficiently repelled by this our Text wherein the prophet saith Though these three men Noe Daniel and Iob c. which were as holy worthy and excellent as euer were any yet they shal deliuer but their own soules by their owne righteousnesse By which falleth to ground all merrit of workes as well of congruo and condigno as of supererogation that because partlye as our text saith They shall deliuer but their own soules as also because no flesh is righteous in his sight whereby neither Infants how young soeuer they die who are defiled in the wombe and elders who liue they neuer so long yet cannot boast of one daies cleanenesse nor iustly say my heart is pure further because all our dignitie excellencie and righteousnes is non otherwise thē a defiled cloath finally if any man would builde vp inuocation of Saints heeron besides the verie expresse words of our Text the Apostle Saint Paul will tell vs that there is but one mediator betweene God and man euen Iesus Christ who gaue himselfe a ransome for al men to be a testimonie in due time 1. Tim. 2. 5. 6. And so as God which is the God of al trueth hath spoken and said Though Noe Daniel and Iob were amongst them yet they shall deliuer but their owne soules by their righteousnesse which may teach vs not to build our saluation vpon any mans holines guifts or perfection but rather euerie man to looke vnto God and to the doctrine of his holy word which teacheth first that the iust shall liue by faith and secondly that he will reward euerie man according to his workes that is to them which by continuance in well dooing seeke glorie and honor and immortallitie eternall life but vnto them that are contentious and disobey the truth and obey vnrighteousnesse shall be indignation and wrath Therefore let no man so deuote himselfe vnto other men though they seeme as holy iust and righteous as Noe Dantel and Iob that in respect of thē him or them they contemne all others A common fault in these daies God for his mercies sake giue vs eies to see and hearts to vnderstand the holy misteries of his sacred word that we be not onely hearers of the same but doers also And for so much as by our sins we haue caused thy iudgements of dearth and famine with the rest to be powred vpon vs giue vs O Lord a true touch and feeling thereof inwardly in our hearts that wee dally no longer with our selues in our sinnes and abuse of thy good creatures but rather consider with our selues how farre and how much we haue thereby prouoked thy wrath remembring also that for eating one peece of an Apple thou expelledst Adam out of Paradice for one lye thou destroyedst Ananias and Zaphira And for gathering of a few stickes on the Saboath day thou causedst that Israelite to bee stoned But our sinnes against thee committed haue not bene by one and by one but by Millions and Thousands so that if we should take vpon vs to number them wee know not where to begin nor how to make an end And yet thou continuest holy sendest foorth the light of thy word and the found of thy Trumpet to awake and raise vs vp and to guide our feet into the way of peace O Lord make vs wise vnto the kingdome of heauen that we may no longer relye vpon our owne wits workes or wisdome which is carnal sensual and diuelish but teach vs how to deliuer our owne soules by our righteousnesse that thou maist deliuer both our soules and bodies from all euill both heere in the kingdome of grace and there heereafter in the kingdome of glorie that we thy Church militant may be like thy Church Tryumphant and that by the merits and mediation of Iesus Christ onely in whome are all thy promises both yea and Amen Vnto which Iesus Christ with thee O father and the holy Ghost our
or message doth vpō his or their first arriuall vnto the person to whome they are sent make knowne both who sent him and wherefore as well for the further credit of his message as for the better acceptation of himselfe euen so doth this man of God the prophet Ezechiel in this place being called of God to deliuer his word vnto the children of Israel as it is to be seene more at large in the 1. 2. 3. ch of this prophesie doth in these words make knowne vnto them not onely what he was to say vnto them or what Embassage he was to deliuer but also who had sent him and whose Embassador hee was as out of the words of this text may be gathered The word of the Lord came vnto me Because euerie word of this text is verye pathetical I wil intreat of them verbatim as they say as they come in order And first wheras he entituleth his message by the title or name of the word of the Lord it giueth vs to vnderstand of some necessarie points to be considered of as namely and first of al what the word of the Lord is what he meaneth thereby in this place Secondly what the dignitie oc excellencie thereof is Thirdly what is the vtilitie and last of all the necessitie Concerning the first point what it is being considered in the whole it is reuerenced with many titles as the Lambes booke the Librarie of the holy Ghost fountaines of Israel waters of life the two edged sword Vrim and Thumim So it being considered in part is called the power of God vnto saluation to euerie one that beleeueth But what the Prophet meaneth in this place by it you must vnderstand Rom. 1. 16. that he meaneth no other thing but onely an holy Lesson counsell Doctrine or admonition or else an earnest and sharpe commination and dreadefull denunciation of Gods iudgement such as is contaiued in these words which I haue reade vnto you inspired or taught of God himselfe that is by his holy spirit for their instruction admonition or amendment to whome it was then sent as likewise vnto vs the church militant to whom it shold at any time hereafter be preached And this is both the meaning and signification of it in this place Now concerning the dignitie or excellencie therof although there can be no greater a praise or commendation be giuen thereof then that which you haue alredy heard Ro. 1. 16. c. Yet because the word it selfe is pregnant in this point it shall not be teadious vnto me to giue some tast therof Worthie therefore is that to be called to minde that the Prophet DAVID hath left recorded in Ps 19. ver 7. 8. c. saying The law of the Lord is perfect conuerting the soule the testimonie of the Lord is sure and giueth wisdom vnto the simple the statutes of the Lord are right and reioice the heart the Commaundements of the Lord are true and righteous altogether more to be desired then golde yea then much fine golde sweeter then honye and the hony combe yea dearer vnto me then thousands of gold and siluer All which is spoken of the word of the Lord either in generall or particular or in both that men might make good vse thereof and giue good regard thereunto when it is sent or preached vnto them A common fault amongst manye at this day which esteeme of it no better then of a tale of Robinhood or as this Prophet sheweth of the people in his time Ch. 33. ve 31. 32. who esteemed therof none otherwise then of a song of one that hath a pleasant voice to sing wel for the vtilitie or profit thereof The Apostle Saint PAVL will tell vs that the whole Scripture is giuen by inspiration of God and is profitable to teach to conuince to correct and to instruct in righteousnes that the man of god may be absolute and perfect vnto all good workes 2. Tim. 3. ver 16. 17. And Saint IAMES will say that it is able to saue our soules if it bee receiued with meekenes 1. IAM 1. 21. And for the necessitie therof let that be remembred which Salomon hath left recorded namely that where the word of the Lord is not preached there the people perish but he that keepeth the law shall be blessed Pro. 29. 18. These things being thus laide down doe giue vs to vnderstand not onelye what it is that heere the Prophet hath to say but also who this Lord is whose word is so powerfull precious profitable for although he is heere but barelye named Lord without anye further addition of this Title or declaration of his Maiestie yet this his word heere mentioned if we will search it well will teach vs and tell vs that it is euen that Lord of Lords and King of Kinges that onely hath immortallitie and dwelleth in light that Reu. 17. 14 1. Timo. 6. 16 Ps 50. 1. none can attaine vnto whome neuer man sawe nor can see vnto whome bee honour power euerlasting Amen Euen the God of Gods the Lord who hath spoken and called the earth from the rising vp of the Sunne vnto the going downe thereof The Lord of hoasts who buildeth his sphears in the heauen and hath laide the foundation of his Globe of Aug. 9. 6. elements in the earth He calleth the waters of the Sea and powreth them out vpon the earth The Lord is his name Came vnto me How and after what manner this word or message of the Lord came vnto the prophet EZECHIEL not only himselfe sheweth moste plainely Chap. 1. verse 3. and 29. Whereas he testifieth that the hand of the Lord was vpon him that is the spirit of Prophesie and that he heard a voice of one that spake to him But also the Authour to the Hebrewes Chap. 1. verse 1. 2 teacheth that the Almightie God at sundrie times and in diuers maners spake in olde time to our fathers the Prophets as in the first age to the Patriarkes by himselfe personally as to ABRAHAM MOSES c. So afterwards to the Prophets ESAY IEREMIE EZECHIEL and the rest by dreames visions and inspirations But in the fulnesse of time which the Apostle calles the last daies hath hee spoken to vs by his Sonne whome hee hath made heyre of all things like as in these our daies which are the last daies indeed he doth speake vnto vs the holy ministers of his word as vnto your selues by vs by his holy and diuine spirit according as the Prophet IOEL fore-tolde Cha. 2. 28. saying And after those daies I will poure out of my spirit vpon all flesh your Sonnes and your Daughters shall prophesie and your olde men shall dreame dreames and your yong men shall see visions Agreeable whereunto our Sauiour in the gospel saith Mat. 23. 34. Behold I send vnto you prophets and wisemen and Scribes c. And againe it is not you that speake but the spirit of your heauenly father
praier cōfession thanks-giuing supplication as we learn in 1. Tim. 2. 1. Therfore doth the prophet heere say Though Noe Daniel and Iob were amongst them signifying heereby how small the number of true conuerts should bee in all ages Likewise Noe before the Law amongst the Patriarkes as Daniel vnder the Lawe amongst the Prophets and Iob without the Lawe amongst the Gentiles Againe like as Noe signifieth rest so there should be few at al times in the Church that should bee at rest or peace with God through a true and liuelye faith in Iesus Christ And as Daniel signifieth iudgement of the Lord so there should be fewe that vnderstand aright his iudgements And as Iob signifieth sorrowfull so there should be few truely sorrowfull or penitent for their sinnes as by perfect experience wee prooue it in these daies for notwithstanding the Gospell hath long time shined amongst vs and the iudgements of God haue bene plentifully powred down vpon vs both by sea land by Fire water Plague and Pestilence Dearth and Famine c. yet where is one Noe or preacher of righteousnes that buildeth vp the Arke as God bad him as he did or where is one Daniel that refuseth the Kings portion and prouision that is any pleasure or profit of this life and contents himselfe with pulse and water giuing himselfe to prayer and fasting as Daniel did or where is one Iob to be found so patient and penitent that of whome it may bee saide as it was of him in all his afflictions that in all this hee sinned not neither charged God foolishly for these be the verie true helps meanes to redresse this dearth Famine if it wold please God to giue vs such grace The Lord be mercifull vnto vs and create in vs new hearts and right spirits that wee may in due time breake off our sinnes by repentance and turne to the Lord our God with all our heartes vnfainedly Amen Were amongst them q. d. either to preach to them as Noe did to the olde world or to pray for them as Daniel did for the Israelites in Captiuitie or to giue example of holy life as Iob did of all long suffering patience and repentance which are the verie true meanes and remedies of these iudgemēts of God now inflicted vpon vs as I haue shewed and as the Prophet Dauid prooueth moste plainelye in the 67. Psalme saying Let the people praise thee O God yea let all the people praise thee Then shall the Earth bring foorth her encrease and God euen our own God shall giue vs his blessing Where vnder the word Praise are contained all the dueties of our deuotion towards God as Faith Prayer Preaching Repentance holy life c. But happilye heere some will say haue not wee manye Godlye Preachers deuout Orators and diuine liuers amongst vs at this day as euer were as Daniel was then liuing amongst the Iewes as likewise this prophet Ezechel a man of God c True it is that both Daniel and Ezechiel were thē liuing amongst the Iewes as it is to be hoped that there are many of the Seruants of God amongst vs at this day both Prophets and Pastors and yet by reason of the captiuitie that they were in and the peoples Idolatrie which they had sette vp in their hearts as this Prophet Ezechiel sheweth in the beginning of this 14. Ch. how they had done saying Son of man these mē haue set vp their Idols in their harts and put the stumbling blocke of their iniquities before their face should I being required answere them I say what by reason of the peoples Idolatrie and their captiuitie and hard entreaty they were neither regarded nor beleeued As many of the seruants of God amongst vs at this day are in like maner dealt with from whence may be gathered that the people doe not make that vse of Gods seruants whether absent or present amongst them as they ought to do God graunt this sinne be not amongst vs but it is greatly to be feared that it is for where is one Zaccheus amongst the rich that standeth forth and saith in this needefull time of comfort Beholde Lord the halfe of my goods I giue to the poore c. or where is their one Lidies heart so opened that doth cheerfully receiue or charitably refresh the seruāts of God as she did I say where is there one Man or one Woman so wonne by the word that layeth a part one linke of his Golden chaine one lace of her veluet fleeue or a bateth one breadth of their broade ruffes or setteth a part one dish of their dainty superfluities at euery feast towards the releefe of so many poore Lazares as aboūd round about vs at this day yea what haue I seene to the contrarie namely thus that where there hath bene a motion made on the Saboath day in the Church by the minister to the whole congregation assembled in the behalfe of two poore sicke naked hungrie and impotent persons for some releefe there hath bene gathered in the same day in the afternoone foure times as much for a Beareward and his beare as hath bene giuen and collected towardes those two poore Christian persons which argueth the coldnesse of charitie in manye hearts and the deadnes of deuotion amongst those that should shine as Lampes in all manner of good workes aboue others So that of the true zealous deuout and charitable conuerted Christian indeed I may say as Iob speaketh of the good interpreter if there bee one amongst a thousand it is maruaile wherefore in the way of a general Admonition I say let him that thinketh he standeth take heed least he fall for but onely Noe Daniell and Iob shall deliuer their ownesoules by their righteousnes that is from the plague or punishment that I wil bring vppon them from whence ariseth a double question to be dissolued First whether any man can deliuer his own soule by his righteousnes Secōdly whether there be any such righteousnes in man as that thereby he should deliuer his owne soule or the soule of another man from any present plague or punishment or from euerlasting death as some suppose To the first I answere that no man can deliuer his soule nor the soule of another man from death temporall or eternall which the Prophet Dauid prooueth plainly saying Yet a man by no meanes can redeeme his brother he cannot giue his ransome to God so precious is the redēptiō of their soules the continuance for euer that he may liue stil for euer not see the graue Ps 49. ver 7. 8. 9. Secondly to approue that there is no such righteousnes in man as therby to deliuer his owne Soule the prophet Dauid saith plainelye Psalme 143. 2. Enter not in iudgement with thy Seruant O Lord for nō flesh is righteous in thy sight And the Prophet Esay Chap. 64. verse 6. saith But we haue bene all as an vncleane thing and all our righteousnesse is as
comforter three persons in one eternall and blessed deitie be giuen all praise power glorie and benediction both now and for euer Amen A prouerbe pronounced to all the cruell couetous and hard hearted Corne-maisters Cloath-maisters and al other olde Pinching penny-fathers at this day amongst vs who esteem more of their vnrighteous Mammon then of the counsell of Christ our blessed Sauiour who aduertiseth them to make them friends therof in due time that they might be receiued into euerlasting tabernacles and yet will not FOr as much as it is saide by Christ our Sauiour in his holy Gospell that it is easier for a Camell to goe through the eye of a needle then for a rich man to enter into the kingdome of GOD And againe in the selfe same place That it is hard for a rich man to enter into the kingdome of heauen I maruaile that the rich men of these our daies do no better looke vnto it then many of them doe especiallye such as hauing the substance of this world in such superfluitie and aboundance as they haue for was it not vppon great reason that our Sauiour did so say seeing that the desire of money is the root of all euill and they that will be rich fall into tēptation and snares and into manye foolish and noysome lusts which drown mē in perdition destructiō as we may easily see perceiue both by the manifolde vanities they doe embrace and maintaine as also by the sundrie wickednesses and corruptions they doe commit through the power and strength I would say the vaine hope confidence they haue in their wealth some building Babel or Towers of confusion some heaping vp Mydaes mountaines and cannot tell who shall inherit or dispend them Some as Diues in vanities of apparell some in superfluitie of meats wines drinks c some in hawking hunting Cock-fighting Beare-bayting Dycing dauncing and others in Tobacco taking dispending their reuenewes or the greatest part thereof for what is it to see a yong man of twentie foure yeres healthy in body sound in constitution to dispend an hundred markes per annum in Tobacco when as his Father Grandfather whole generation before him happilye neuer in all their time spent one farthing that way What a vanitie is it then for a man to spend so much that way without the which hee may liue wel enough Besides if a man should rip vp the treacheries and treasons that haue beene from time to time complotted amongst the richer sort we shall finde it moste true that Salomon saith Pro. 10 16. The labour of the righteous tendeth to life but the reuenues of the wicked to sin As if hee would say more plainly the wicked spend al their lands rents reuenues liuings for the most part in euil vngodly waies 1. In one kinde of vanity or other such as I haue shewed which how true it falleth out in these daies who seeth not Amongst all which wickednesses vanities or sinnes there is not a greater in mine opinion then this that is heere mentioned in this sentence following Him that with draweth the Corne the people wil cursse c. For how be it that other vanities and corruptions doe bring destruction to the dooers thereof and to some few of their posteritie This reacheth further euen to the whole multitude or number of the poore which is so infinite that it cannot easily be numbred And by how much the more any euil sparseth it selfe abroad or groweth more generall by so much the more it is reprooueable and to be condemned Then high time it is for the greate ones of this world the greate rich Diueses I meane that spend so manye poundes and pence in meere vanities in effecting or bringing to passe so many great greenous corruptions as many of them do to looke consider with themselues in time what will bee the end of all this verilye none other then what is expressed in this prouerb sentence of Salomon heere following First that they shall but gaine the curse of the people Secondly of God for the preuenting and auoiding of both which I haue thought good to giue this admonition to all that haue their eyes open I meane any sparke of grace that they might yet in time bethinke themselues and turne to the Lord from their euill waies Be counselled therefore Oye rich receiue the word of exhortation make friendes of your vnrighteous Mammon sell that you haue and giue almes For what auantageth it a man to winne the whole world and to loose his owne soule Attend vnto the voice of him that once saide Woe be vnto you rich for you haue your consolation Wherefore learne to suffer some affliction heere in this life that yee bee not afflicted in the world to come We are taught in the word of God to beare one anothers burden beare ye therefore some part of this crosse with your poore bretheren that are so hardlye pressed with pennurie dearth and famine Bethink with your selues how many good dueties yee haue beene called vnto how many good occasions haue bene ministred and how many by you omitted of euery of which ye shal be sure one day to giue an account But yet me thinks I heare the voice of Christ saying in mine eare T is easier for a Camell to goe through the eye of an needle then for a rich man to enter into the kingdome of heauen Yea but what do the rich men pleade for themselues in this case namelye thus that although it be vnpossible with men yet not vnpossible with God well I graunt it yet I say were it not better for a man to make his election sure and certaine vnto him then to stand vpon possibilities wee commonlye say better is one bird in hand then two in the bush so I say it were far better for men to make their election sure by dooing of good works while space grace is offered then with the fiue foolish virgins to runne vp and down from one to another to buy oyle for their lampes when none can be had for any money Who knoweth not that there is nothing impossible with God Christ saued the theese vpon the gallowes repenting that was one of his possibilities to approoue himselfe to bee God but shall men therefore play the theeues all the daies of their liues and rob God of his honour as many doe the poore of their goods and say nothing is vnpossible with God is not this rather to tempt God then to serue him to resist the Lord then to obey him he so dayly calling vpon them by the Doctrine of his word to be liberall to be mercifull to bee louing kinde and naturally affected one towards another and yet it cannot be obtained at our hands nor wrung out of the hearts of many who are so wonne by the world that they will not leaue off to treasure vp vengeance for themselues against the day of the wrath of the Lord who will reward euerye man according