THE LAVER OF THE HEART; OR BATH OF SANCTI­FICATION. Preached at Pauls Crosse the first of September last, 1615.

By GABRIEL PRICE Minister and Preacher of Gods Word.

ISAY. 1.16.

Wash you, make you cleane, take away the euill of your workes from before mine eyes: cease to doe euill, learne to doe well, &c.

AT LONDON, Imprinted by Felix Kyngston, for Thomas Man. 1616.

TO THE RIGHT HONORABLE HIS VE­rie good Lord and Patron, ROBERT Lord RICH, Baron of Leez: GABRIEL PRICE wish­eth all grace, peace, and ioy in be­leeuing, with increase of Honor in this life, and eternall hap­pinesse in the life to come.

I Haue presumed (which I haue lōg purposed) to offer vnto your Honor: some poore token of that dutie, which bindeth mee vnto your [Page]Lordship, while life la­steth: hauing gotten some fit occasiō to expresse my loue, I thought not to pre­termit the same; but ther­in to shew my minde and poore abilitie, wherein I may doe your Honor any seruice. Therefore after I had yeelded to publish this Sermon, I remembred the blessed & holie Euan­gelist Saint Luke, penning and publishing the hea­uenly storie and blessed Gospel of Iesus Christ, did dedicate the same to one Theophilus, a noble man of [Page]singular credit and autho­ritie; which moued me to make choice of your Honour, to become a Patron & refuge vnto my poore and simple meditations, in a Sermon preached at Paules Crosse (as the title sheweth): and is a Treatise tending to sanctification: which, according to the time, I haue, amongst o­thers, brought my present; and (as I hope) contrarie to Mithridates sword, is more pretious and richer within, then it is without: and which, with the New [Page]yeere, as a New-yeeres gift, I humbly present vn­to your Lordship, that vnder the shadow of your Honorable acceptance, it may finde some rest and reliefe. To whom being diligently read, and often meditated vpon, I doubt not, but it will be fruitfull to inflame a zeale of Gods glorie, and furtherance of his religion.

Wherefore my humble desire is, your Honour would vouchsafe the pa­tronage hereof, & then (I doubt not but) more lear­ned [Page]then my selfe will ac­cept my good will; and good men will helpe mee with their prayers to God, for the encrease of his grace, to the further inlo [...] ­ging of the kingdome of his holy sonne Iesus.

Now the very God of peace sanctifie your Ho­nour throughout, and in the perusing hereof, to measure the commenda­tion, to the glorie of God, by the liking and feeling of your own heart: so shal I haue what I desire, and my paines shall bee more [Page]then sufficientlie recom­pēced. Praying vnto God that you may liue long, to the benefit of your Coun­trie, the aduancement of your Honour, the com­fort of learning; and a­boue all, that your whole spirit, and soule and bodie may bee kept blamelesse, vnto the comming of our Lord Iesus Christ, to his glorie, who shall glorifie you in the Heauens.

Amen.

TO THE GODLY and well disposed Reader.

HAuing taken in hand to entreat of this place of Scripture (accor­ding to my poore ta­lent, wherewith God hath enabled me) at the sundry motions & earnest requests of some of my friends (such as feare God) I was earnestly desi­red to put the same in print, for the benefit (as they said) of others, whose christian desier, I take in this case, as a sufficient calling hereun­to; neither do I yet see, how I could haue made them a denyall, without some preiudice to their soules, and some checke vnto mine owne con­science. For the matter it selfe con­taining [Page] (The Lauar of the heart, or the Bath of Sanctifica­tion) I confesse is of that excellen­cie, that it requireth both large and deepe discourses, wherein both lear­ned and godly haue not bin wan­ting. In this corruption of nature it is not possible to do any thing so exactly well, but will bee carped at, depraued and slandered; so that who offereth any thing to the sight of the world, must make ready his backe for the deepe surrowes of eue­ry byting censurer.Psa 1.9 3. Therefore who am I? that I should take vpon me to set forth and publish any thing; the vnworthiest I confesse of many hundreds, and the vnablest of ma­ny thousands: yet seeing many things more simple, lesse needfull, and profitable, are not only suffered, but alowed to come abroad: I am [...]t altogether discouraged, neither [Page]hath any man iust cause to accuse me in this my honest enterprise. And so much the lesse because my care hath been to bee sound and plaine, for the benefit of the simplier sort, and especially for the satisfying of such honest and good hearts, as desired to peruse that with their eyes, (which they heard with their eares) that so better meditating and remembring that, which otherwise they forget, they might make their hearts as rich in grace, as Sermons (according to the truth of God) are full of goodnesse: If thou (gentle Reader) meete with any thing in a­ny part of the Sermon, that thou shalt iudge worthie the censuring, as me right in vnderstanding me, as I expresly spake it; and let me be­fore (a [...] vncharitable opinion be setled) I pray thee, haue some bro­therly signification thereof, and I [Page]shall be most ready (God willing) to satisfie thee therein: or to alter, or to better my iudgement, if any man out of the word of God shall offer to instruct me for as I desier to teach what I know without grudging; so I disdaine not to learne that, where­in I am ignorant without blushing: we know nothing yet, as we ought to know (saith the Apostle) therefore I doe not presume of perfection, I confesse much imperfection euery way; and in this do wholy and hum­bly submit my selfe to the iudge­ment of the Church; as I do for my sinfull life, in Christ craue mer­cy of God. The Lord enforme vs all, with all profitable and conuenient trueth, and frame all our affections thereafter. And the Lord giue vs all grace, to turne our hearts from the world vnto God, our contenti­ons into the peace of the Church: [Page]and our mindes into loyall obedi­ence vnto Soueraigne authority, and our prayers and thanksgi­uings for our gratious and dread Soueraigne King IAMES. Amen, Amen.

THE LAVER OF THE HEART: OR THE Bath of Sanctification.

IEREM. 4.14.

O Ierusalem, wash thine heart from wickednesse, that thou maiest be saued. (or helped, or kept.)

THe blessed Apostle S. Paul, Hebr. 5.13.14. cōpareth the Scrip­ture to the Store­house of a rich and plentifull house-keeper, wherein is laid vp variety of victuals, fit for all persons and estates; both milke for babes, that are vnexpert in the word of righteousnesse, and stron­ger meate for them that are of ri­per age, which (through long cu­stome) [Page 2]haue their wits exercised to discerne both good and euill. And our Saurou [...] Christ, Matth. 13.52. compareth it to a treasurie; where­in are things both new and old, so that euery one may receiue hence, what is conuenient for him: new garments, and new vessels, may bee filled with new wine, & new cloth; and old garments, and old vessels, may bee filled with old wine, and old cloth, that so both may be pre­serued together. And to the same effect Hasile in the first Psalme li­keneth the Scripture to a well fur­nished Apothecaries shop, that is stored with variety of medecines, for all diseases. And to this end S. Paul requireth of Timothy. 2.2.15. and of euery Minister of the Word, that they shew themselues good worke-men, that need not to be a­shamed▪ [...], di­uiding the word of God aright; not to broach euery truth in euery time and place, lest so they loose both their labour, and their Auditors, [Page 3]while they giue them that, which is good in it s [...]lfo, but not good for them [...]putting new cloth to old gar­ments, and make the rent worse then it was; vnto whom I tying my selfe (for counsell) commend this portion of Scripture to your Ho­nourable and Christian considera­tions; knowing well that there are none, that shall heare mee this day, high, or low; young, or old; lear­ned, or vnlearned; rich, or poore, of what state and condition soeuer, but ought to cause his heart to bee exercised in the duties of Sanctifi­cation. Vnto which this Scripture read, summoneth vs vnto, euen to walke in, as before God, in this present world.

In the Chapters before going, is laid downe the voluntarie, and causelesse apostasie of the Iewes, who would not bee kept in the straight waies of God; but fell to Idolatry with false gods. And as er­rour in iudgement breedeth sinne in the conuersation: so from Idola­try [Page 4]they turned aside to the lusts of the Gentiles, as may appeare from the 16. vers. of the first chapter; where the holy Ghost expostula­ting the case with Israel, to the be­ginning of this 4. chapter, presseth vpon their consciences the sense of their sins, and of the ensuing plague and comming punishment, vnto the twelfth verse. From whence as a Iudge, he passeth to a finall and ful sentence, euen the execution of his full wrath to bee inflicted vpon thē for their wickednesse; After which, in this verse read, as in a Psalme of mercy, hauing sundry times for­merly pronounced them guiltie; the Almighty, heere in the words read, putteth on the affection of a louing Father, in an exhortatiue speech, shewing both how they may re­forme their liues, and flie from the anger and iudgements to come. Which Scripture (being an infe­rence depending on the former words, yet a whole sentence in it selfe) in a word containeth, a com­mandement, [Page 5]with an argument (backing & seconding the precept) pressing sanctification and holinesse of life, with the profession of reli­gion.

Purposing then (by the Lords as­sistance, and your godly patience) to say something of this matter, let the order, in method, for mee to speak, and you to heare, be the selfe same, which the holy Ghost direct­eth vs vnto in the text. If you please to reade the whole verse, you shall see three markable points, punctu­ally to offer themselues to your deepe considerations.

First, the Commandement.

Secondly, the Argument, which expresseth the end, wherefore they ought to sanctifie.

Thirdly, the Exprobration, vp­b [...]iding the Iewes with their con­tinuance in sinne, notwithstanding the great and continuall paines of the Lords Prophets.

But the words that I haue made choyce of, containing more matter [Page 6]in them, if a skilfull workeman had them in hand, then the time allotted will giue me leaue to vtter (as you haue heard) containe two speciall points.

  • 1. First, a Commandement.
  • 2. Secondly, an Argument, in­forcing the precept.

In the first, ( [...]ight Honourable, Right Worshipfull, men and bre­thren in the Lord beloued;) not I, but the text it selfe presenteth into your view,1.2.3. three respectfull coser­uations of waightie consideration.

1. In the Commandement, by way of acclamation, wee are to ob­serue the persons calling, comman­ding & exhorting to sanctification. Which is God, and the Prophet [...] ­remiah.

For the Comm [...]ndement was by the hand of the Lord,2. Chr. 29.25. 1. San. 15.24. and by the hand of his Prophets.

2. The persons exhorted, were the people of Ierusalem.

3. The third is the subiect and matter, whereunto they are called. [Page 7] O Ierusalem, wash, &c.

Where fiue things shew them­selues to be thought vpon.

  • 1. The affection, expressed in the Interiection, (O.)
  • 2. The voyce, in which God cal­leth vnto them, which is in the Im­peratiue and commanding voice.
  • 3. The third is the matter, wher­unto they are commanded, which is, to wash, &c.
  • 4. The fourth is the subiect it selfe, about what they most bee ex­ercised, which i [...] the heart.
  • 5. The fifth is the obiect, from what they must wash, (viz.) from wickednesse.
  • 6. In the second p [...]rt laying downe the reason, wherof one they ought to sanctifie.

The end of our sanctification is no lesse, then our preseruation in this life, and our saluation in the life to come.

The content and [...]here [...]ce to this portion of Scripture, may bee read in the words which our Pro­phet [Page 8]vseth, chap. 4.1. (saying) O Is­rael, if thou returne; returne vn­to me, saith the Lord: and if thou put away thine abomination out of my sight, then shalt thou not remoue. Or that of Moses, Deuter. 10.16. Cir­cumcise therefore the fore-skinne of your heartes, and harden your neckes no more. Or with Isay, chap. 1. v. 16. Wash you, make you cleane, take away the euill of your workes from before mine eyes: cease to doe euill, learne to doe well: for if you consent and obey, you shall eate the good things of the land. Like vnto this, is that which the holy Apostle S. Paul giueth for doctrine, saying, 2. Cor. 7.1. Seeing then we haue those promises, dearely beloued, let vs cleanse our selues from all filthinesse of the flesh and spi­rit, and grow vp vnto full holinesse in the feare of God. And if you please to take notice of the scope & mea­ning of the worde themselues: in a word, they may thus be read: O Ie­rusalem, of all people in the world most beloued; the ioy of my desires, [Page 9]whom I would neither punish, nor heare of your plagues: yet because Heb. 4.13. [...] all things lie open and naked to the eyes of God, with whom no vncleane person can stand iustified; I beseech you in the Lords behalfe: nay the Lord, that in respect of thy sin should bee thy Iudge, is become thy Remembran­cer in the affection of a louing fa­ther: and that you should not bee amazed with the excellency of his glory, nor confounded with the might of his Maiesty; he hath been pleased, in men like to your selues, to deliuer vnto you the wonderfull things of God: for if God did not send his word, none would aske for it. It it not I therefore that speake vnto you of my owne head: for what am I, but a messenger of my selfe? It is the Lord that created thee (O Ierusalem,) that calleth forth of heauen by mee, whom hee hath called, annointed, and assigned to be a Prophet vnto you: for none may take this office▪ vpon him, but [Page 10]he that is called, as Aaron was. And so much the rather ought you to heede my words, because I speake not of my selfe, nor from man, but from God; of whom I haue recei­ued, both my commission and les­son, what, and how to speake, and how farre to proceed against you. That you may the rather hearken and giue your attention vnto the words; know the exceeding loue & affection the Lord hath toward you; hee is so farre from des [...]ring your destruction, or delighting and pleasing himselfe in your ponish­ment, as that hee be moneth your miserie, and lamenteth your losse: yea as a compassionate father hee pitieth you, and hath compassion on all those, of whose returne there is any hope. And that you should beleeue it, his will is, that his mes­sengers should haue the same ten­der affection, and compassionate care ouer the Church; that Iaph [...] may be allured to dwell in the [...]ems of Sam. And that none may stand [Page 11]vp to excuse himselfe, my words do not poynt to the Assyrions, Idume­ [...]ns, nor Mo [...]bites; but they doe concerne thee (O Ierusalem, that take your selues to bee a purified people,) There be none so holy, but need farther information, and re­formation; and it is the Ministers duty to speak the word and rebuke sinne, and exhort every kinde of profession, vnto religion; and that you the hearers might nor thinke it an Indifferent thing to heare, or not to he are; because men like your selues speake it: It is not a counsell, but a commandement, enforcing the estimation of the authority of the Prophet, no lesse the Gods own authority. Wherefore in the Lords behalfe, suruey your waits in your he [...]re [...] by the glasse of Gods law: & you that think your selues to bee a sanctified people, shall behold great [...] of washing, not only the seet, but the head also; not the out side a­lone, but the very insul [...] is defiled. For I must tell you, you are no bet­ter [Page 12]within, then you bee without. But albeit thou art commanded to sanctifie thy heart, beware of assu­ming any power vnto your selues; for as sanctification is an action, & not words; so it is not mans, but Gods worke, yet so, that God wor­keth not vpon man, as vpon stocks, but as vpon reasonable creatures, who by Gods preuenting grace, work together with him the works of God. For in this action, the hand is the whole Trinitie; the water is the teares of repentance;1. Thes. 5.23. the soape is the grace of God through Christ; and the sunne that drieth vs, & ma­keth vs accepted, is the applying and iustifying faith, through Christ Iesus. And in this worke be sure, that thou thy selfe bee exercised therein; for God will not be serued and worshipped by atturneyes, and another for thee: for thou must serue God for thy selfe; because the iust man must liue by his own faith. And heere, O Ierusalem, you must vnderstand, although the Lord [Page 13]hath made you the Prince of the Prouinces, seating you in the high places, to cleanse and reforme o­thers; yet the Lord requireth, that you first cleanse your selues, and wash your owne hearts; before you sit vpon others, first sit vpon your selues. And herein bee not hypo­crites, for outward holinesse, with­out the heart goe with it, is abomi­nable before God: but sanctifie the heart, and all will be cleane. There­fore let the obiect, wherabout you must be busied, be your sins & wic­kednesse; for the readiest way to bring you backe from prophane­nesse, is to conuince your selues of sinne: And so doing, the gaine is your owne; for thereby you shall not profit the Lord with your righ­teousnesse, but your selues. For so shall you in this life bee preserued, when others perish; and in the life to come saued, when other shall be damned.

The God of all grace so sanctifie vs in the vnderstanding hereof ge­nerally, [Page 14]that wee so apply the do­ctrines particularly to our hearts, that all filthinesse of the flesh and spirit may so bee cleansed, that wee may grow vp vnto full holinesse in the feare of God.

1 Concerning the fust point, con­taining the Acclamation in the cō ­mandement: where I beseech you, 1. consider the persons speaking, (namely) God by Ieremie, and the Prophet in the name of the Lord.2. Chr. [...]9.25.

And this is of great force to en­force the commandement.

The world is become so capti­ous, that it is more ready to questi­on, by what authority the Preacher preacheth, then with obedience to obey the preaching. Therefore to remoue all lets, that may hinder the acceptance of his doctrine, he first of all pleadeth his commission.

Doct. 1 From whence wee may learne, that none ought to speake & teach in the Lords name, that be not able to shew their authority and com­mission to bee set on worke, both [Page 15]by God and his Church.

This the Prophet proueth, spea­king not in his owne, but in the Lords name. As (if he should haue said,) I doe not of my selfe com­mand you, for thē you might think me too busie; but I haue authority and commission diuine, and am set a worke by the Lord, whose will I must obey; and therfore you ought to heare me with patience.

For I am none of those who run, and God hath not sent; my calling is from God. And for this cause re­ceiued I the anoynting,1. Ioh. 2.21. which is nothing else but the assignement, vocation, and ordination of any, to [...]n office in Church or Common­wealth, with a promise of bestow­ing sit gifts for the discharge there­of. To this end, Kings, Prophets, & Priests in the old Testament were [...]nnointed; signifying the spirituall oyle of Gods grace, fitting vs to our calling: this is that Chrysma, that will teach vs all things.

Here I mind not with Ire [...]ans, Lib. 3. cap. 3. [Page 16]to shew you, that Alia vocatio est extraordinaria, & alia ordinaria: that the one is without the suffrage of men, by the onely voice of God, as was Abraham, Moses, and the Prophets vnder the Law; and as Iohn the Baptist, and the Apostles in the time of the Gospell: and that the other was by the suffrage of the Church, Precibus & impositione manuum; as now in the time of the Gospell the Lord sendeth labou­rers into his vineyard: But my pur­pose is briefly to shew you, that none without a lawfull calling frō the Church (by whose hands the Lord sendeth forth fit men into the Ministery) ought to be heard of the Lords people.

1 If the Lord would not beare with any, of what degree soeuer, in the time of the Law, but would punish euen Kings, that would meddle with the Priests office, that had no calling thereunto.

Then none (without a lawful cal­ling) may take vpon them the mini­sterie, [Page 17]not bee heard of the Lords people.

But the proposition is true, Exod. 28.1. Numb. 16.32.35. 1. Sam. 13.9.10.11.13. 2. Reg. 9.7.31. 2. Sam. 6.6.7. 2. Reg. 15.5.

2 If no man may take this office but he that is called, as Aaron was, Then, &c.

But, Hebr. 5.4.

If the Lord from heauen com­plaineth of such, that runne before they be sent; then such ought not to bee heard of the Lords people. But the Lord complaineth, let. 23.21. saying: I haue not sent these Prophets, yet they runne: I haue not spoken vnto them, and yet they pro­phesie.

If Christ Iesus in the new Testa­ment approueth this; then such ought not to bee heard, that haue not the same approbation.

But Christ Iesus from heauen in the chosen vessell Saint Paul, Acts 9.12. sending him to Ananias, that hee might lay his hands vpon him, [Page 18]and receiue sight: Vrim and Thum­mim, science and good conscience: knowledge, and holinesse to beare his name before the Gentiles, which maketh the proposition. If in nature, order doe sound against such irregular persons; then it can­not be well pleasing to God, that any in the Lords name, without the Lords appointment, should med­dle with the Ephod, or deale with the sacred things of God.

But Peter Martyr vpon the 1. of Sam. 14. saith, Spectanda est in ecclesiasticis Eutaxia, in politicis autem parendum est. In Ecclesiasti­call lawes, good order must be con­sidered; but in politicall, wee must obey. And to thrust in a mans selfe without an assignement, is against order, which is ingrauen in euery mans person, euen from the head to the foote. For is not the head a tower; the eyes watchmen, the eye­lids windowes for light; the mouth a doore to let in prouision; the tongue a speaker, to call for that [Page 19]which is needfull, and to examine that which is doubtfull: be not the cares spies to listen; the hands ser­uitors; the feet messengers, to car­rie, and recarrie; [...]1. [...]al the teeth grinders of natures prouision? is not the p [...]l­lat a taster, & the stomack a kitchin, wherein all things bee prepared for the benefit of nature; that so the whole body bee preserued as the closet of the soule. All which be­ing held in that order, that God hath set them, doe cry against the disordered furie of men in the mi­niste [...]ie, that runne before they are son [...]. Yea, not onely Diuinity, rea­son, and nature, but Christian po­licie, proclaimeth, that if Iudget, & Iestic [...] in their Sessions, suting for correction of vice, in the Kings name first plead their commission; then ought no man in the name of the King of heauen preach, without his assignement.

1 For application, It s [...]rueth to teach vs, that as many [...]s [...]aue any feare of God, ought to heare with [Page 20]all meeknesse. Such Ministers and messengers of the Lord, that haue receiued their calling from the Church, which is that which Saint Iames giueth for doctrine;Iom. 1.21. Wee be­ing called, bee the Lords seruants, therefore wee must doe our masters message: and hee that doth but his masters message & no more, ought not to be blamed; nay ought to be beleeued. For whatsoeuer the Lord by his messengers sayeth, must bee beleeued; and being commanded by them, who are first commanded by the Lord, they must be obeyed. Therefore the Lord in this our text commanding high and low, rich & poore, to sanctifie themselues, spea­keth vnto vs here present. Where­fore this day wee ought to obey this commaundement, as we will an­swere it at our vttermost perill.

Vse 2 The second vse serueth for re­proose, first concerning the Papa­cie, whose vocation is scarce suffi­cient to giue them a lawfull assign­ment, to bee Ministers of the Gos­pell, [Page 21]and of the Sacraments. For the right of those orders, whereby they were ordained to sacrifice for the quicke and the dead, vndermining the sacrifice of our Sauiour, we de­nie to be one and the same with the most iust and equall lawes, which the Lord made touching the neces­sity of vocation.

The third vse; Vse 3 Yea this lastly ser­ueth to teach vs, to confute & con­demne the irregular and preposte­rous course of the Separatists, Ana­baptists, and Familists, that runne before they are sent; and take vp­on them to ordaine and send forth Ministers, being no Ministers them­selues. Wherefore such as go forth without the ordinance of the Church, (as Heretickes, and Schis­matickes doe) are not to bee recei­ued, nor heard of such as feare God. For what truth may hee deliuer from God, that hath his calling frō man, and not from God? what Sa­craments may hee administer, that hath no lawfull calling to the mini­stery, [Page 22]what profit may he bring vn­to the people, himselfe not brought vp, nor sent of God? euen as much as Saint Peter, that fished on the wrong side of the ship al night, and caught nothing: so much good, and no more may we looke to come by their ministerie, that in contempt of the Churches ordination, and imposition of hands, runne vp and downe, gathering vnto themselues a heape of hearers, who are not taught (as you haue heard) from God, by Ieremy; but from Ieremy; by Ieremy, and so doe, Toto coelo, errare à coelo; feed vpon mans in­uentions, in stead of the immortall food of Gods word. Hence it commeth, that diuines turne re­ligion into disputation, and stand more vpon science then good con­science, to get themselues a name, by leading the poore people into a thousand pitifull opinions.

In the first and best daies of the Church it was farre otherwife, vn­to which glorious dayes the Lord [Page 23]Iesus brings vs, and that soone, lest Christians turne Iewes, and Chri­stianity be turned into Atheisme; and let euery good Christian say, Amen.

Now a word,Doct. 2 as they bee the words of the Prophet, in the name of the Lord.

Ieremiah speaketh from the Lord; Therefore of God hee must learne his dutie.

From whence, I beseech you, Fathers and brethren, let vs con­firme our iudgements, that the Mi­nisters of God are not before hand to bee taught their lessons of men; but they must first learne both mat­ter and manner, what to speak, and how to speake from God, before they teach men. The truth of this, our example leadeth vs to. For Ie­remy speaketh from God, and not from man.

This doctrine runneth with the current and streame of the liuely waters, Exod. 3.12. The Lord said to Moses, I will bee with thee: Exod. 4.12. and I [Page 24]will be with thy mouth, and will teach thee what thou shalt say. Of the Iudges of Israel it was said,Iudg. 3.10. And the spirit of the Lord came vpon him, and he iudged Israel.

It is the Lords appointment,Isa. 6.6. with a coale from his Altar, to in­flame the tongue of his messenger.

Because to whom a Minister is to performe his dutie, of him hee is to learne his dutie.Ephes. 6.17. But in teaching of men, a Minister is to performe his duty to God. 1. Cor. 4.1. & 3.10.

Therefore wee must not speake what we will, nor how wee list; but all must be both for matter & man­ner, as God will. So saith the Pro­phet, 1. Reg. 22.14. Whatsoeuer the Lord saith vnto me, that will I speak. Yea so saith the false Prophet, Numb. 23.3. Whatsoeuer the Lord sheweth vnto me, I will tell thee. And this is that which the Prophet Isay prophecied of our blessed Sauiour, that before he should be sent forth of the Father to preach; it was said,Luk. 4.18. that the spirit of the Lord God is vp­on [Page 25]me, therefore hath the Lordan­nointed me, he hath sent me to preach good tidings, &c.

To conclude this: If some Ma­gistrates will scorne to learne of the Diuine, to pronounce iudge­ment at the barre, why should the Diuine, by mans directions, bee taught to speake in the Pulpit? If the Captaine must not sight, when the meane souldier will appoint him; nor the souldier fight with such weapons as his enemies will appoint him; then Gods Ministers ought not to teach, what the best man in the parish will appoint him. But the proposition is true: Ergo, wofull it is to heare, how the gold of the Sanctuarie is changed,Ierem. Lam. 4.1.2. and become dim; and how the Noble men of Sion, comparable to fine gold, are become earthen pitchers, waiting on the humour of men, to be filled with winde, that they may fill others with vanity: that the Lord may say now, as this Prophet said of Iudah, and Israel, Lam. 2.14. [Page 26] Thy Prophets haue looked out vaine and foolish things for thee, and they haue not discouered thine iniquitie, to turne away thy captiuity, but haue looked out for false prophecies, and causes of banishment.

The vse is both for reprehension, and for instruction: first, for repre­hension, it reproueth, first such Mi­nisters, that bee slaues and vassals to mens affections. Such were the foure hundred, (1. Reg. 22.6.) Pro­phets, to please Ahab. And would to God there were not among the Prophets, that will speak, as the best man of the parish will haue him speake; and that will speake mans inuentious in painted eloquence, to set forth themselues; and that there were not, that because they may not speake what they will, speake not at all, making a diuorce betweene the tongue, and the hart, lest their Poperie be seene. 1. Cor. 7.23. Galath. 1.10. 1. Thessal. 2.4.

Secondly, it reproueth such that teach for the doctrines of Gods [Page 27]commandements; [...]. Mans precepts, setting forth their owne inuenti­ons, and their (Traditiones sancta Romana) with more authority and commendation, then the word of God. Maith. 15.9. because if men or Angels proach otherwise, then wee haue receiued from Christ and his Apostles, they bee accursed. Anathama marah natha. Accor­ding to which doctrine of the A­postle Saint Paul, Galath. 1.9. Cyp. ad Powp. p. 228. faith: Nihil inno­netur nisi quod tradit [...]n est: vnde est istae traditio, vtrum de dominica & Euangelica authoritate descon­d [...]s, an de Apostolorum mand [...] is at ques Epistolis veniens; ca eni [...] fa­ [...]da [...]sse qua scripta sunt, &c. and proposed vnto Iosuah, saying. Let not the booke of the Law depart from thy mouth. Vntill I deeply weighed this, I was drowned in the opinion of learning, resolued that where learning is, there is the light of true vnderstanding; till together with [Page 28]this (I say) I called to minde, that the Scribes and Pharisees, chiefe Doctors, experienced in the Scrip­tures, vnderstood not the Law, nor Christs parables aright, because to them it was not giuen, Matth. 13.1. Luk. 10.21. but was giuen to babes. Whereupon I am now moued to say, it is not the wise dome of flesh and blood, that can iudge of the spi­rit; not learning, but God enligh­tening, that directeth the vnder­standing to the right obiect. Wher­fore I praise that illustrious Scali­ger, exere, 359. who saith, Nostra hac in literarum studijs peregrinatio, sine suprema Luce, miserabilia qua­dam erratio est. This our painfull peregrination in studies, if it be de­stitute of that supreame light, in no­thing else but a miserable kinde of wandring. Yet in giuing this glory to God, I commend not certaine speculatiue spirits, that runne in the other extreame, who thinke God will make knowne his mysteries to them, whether they take paines or [Page 29]no. For if the prouision of this ba­ser life cannot bee gotten without the sweat of our browes; much lesse can the food of that better life bee gained without the sweat, and in­dustrious searching of our soules. But to returne to humane traditi­ons, from whence we haue digres­sed: In speaking of humane lear­ning, I beseech you to vnderstand me, and that with distinction; For whan I name humane inuentions, & traditions, whether of doctrines, or of ceremonies, I pray rightly to be vnderstood. For concerning do­ctrine, I meane not, that it is vtterly vnlawfull to mention men, & mens writings in the place of God in preaching: for it is lawfull to al­leage in Sermons the authority of men, making for the truth of God, as it was lawfull for Dauid to kill Goliah with his owne sword. For an arrow out of a mans owne qui­uer against himselfe, doth more fe­ster the wound, and wound him to death, then the sword of his enemy.

And concerning humane lear­ning, I say with Saint Basil Ad [...] ­potes, that both the knowledge and vse of naturall learning in a Mini­ster is lawfull, and somtimes neces­sarie: and this doth the very exam­ple of the Apostle reach vs, Act. 17.28. Saint Paul to conuince the ig­norant and idolatrous Athenians of great blockishnes, and propha­nesse, alleageth the saying of Ara­tus the Poet, to proue the true God; who said,1. Cor. 15.33. that in God wee had our liuing, our mouing, and being. And in the question of the resurrection, reprouing the Epicures, who as if there were no resurrection, nor life to come, gaue themselues to all pleasure, and riotousneste of life, S. Paul condemned by a sentence out of Menander the Poet, saying; E­uill speech corrupt good manners. The like he alleaged out of Epime­nides, Tit. 1.12. saying, the Creti­ans are alwaies liars. Thus wee see not onely humane, but prophane learning may serue Diuinicy: as [Page 31]hand-maidens, being purified and cleansed from the Idolatrie, and im­piety of the Heathen. Thus farre I dare goe, albeit I dare not speake with the spirit of Atheisme, and blasphemie, that Plinies Philoso­phie equalleth the bookes of Mo­ses: not that Aristotles Ethickes, and Politickes, equall the Proverbs of Salomon: nor that Mareus Au­relius, equalleth Marke the Euan­gelist: nor that Merlius prophecy be one with the Prophecie of Isay: nor the eloquence of Cicero, and Demesthenes, equall the cloque noe of the holy Ghost: nor any Do­ctors or Fathers, before the do­ctrine or Christ: much lesse the Pope and his decrees, to be before, or equall with, the decrees of God in the Bible. Neither doe I meane of traditions concerning ceremo­nies, that it is vtterly vnlawfull to vse any in the Church-apparell and seruice, being commanded by the Christian Magistrate. For as religi­on can stand without Popish trash [Page 32]from Rome, and Rhemes: yet [...]ru [...] religion neuer was without certain ceremonies; euen as a learned Le­cturer of Geneua hath said,Bucer in Mat 18. that Cerep [...]oniae enim testes religiouis sunt: Ceremonies are witnesses of religion; for there are religious, as well as irreligious ceremonies. Can Baptisme bee without water, and the Lords Supper without bread and wine? bee not prayers perfor­med with kneeling; and what let­teth the Sacrament to bee receiued kneeling, when the words (deli­uering the same into the hands of the people) it nothing else but a prayer; and the precisest (I hope) will not denie kneeling at prayer. The Scripture soundeth as forth of a Trumpet, that indifferent things, 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 [Page 33]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 [Page 34]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, [Page 35]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 [Page 36]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 1. Because naturally, wee are forgetfull of the things wee haue learned.

2 2. Because our daily sinnes doe [Page 37]eclipse and straiten Gods graces in vs,Isa. 59.2. Ierem. 5.25. so that the spirit is not as in for­mer times.

3 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 [Page 38]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 th [...] life is but a grow­ing [Page 39]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 1 [...].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 Ier [...]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) out­dare the diuels themselues, in wic­kednesse. For the diuels beleeue that there is a God, and tremble at it: but wee may heare some, that [Page 40]name thēselues Christians, auouch, that there is no God, and laugh at it. I beseech you (Right Honoura­ble) open your eyes, and looke a­bout you, and you shall see sinnes inuented as fast as fashions. I warne you of these things, and beseech you, to take fall hold of iudgment, which is Iacobs staffe, and our So­ueraignes Scepter, by which, you that are Iudges, beare rule vnder him; that so both the iudiciall, and iniudiciall of you, in this honora­ble City, may liue better, and walke with your God. So shall your names flourish on earth, and your soules raigne in heauen; while o­thers rot in the graue, and liue in torment in hell.

Thus (beloued) from the exam­ples of the fall of Ierusalem, (Gods deare children) and of the chiefest in place; let vs, first, humble our selues before God, and not wax proud of any thing. For hee that standeth, may fall.

And sith the most excellent bee [Page 41]subiect to infirmitie, let vs bee ad­munished of the many fraikies, that lie hid in vs, and which, through hy­pocrisie, we cannot see. And from benee bee more charitable, and not so censorious of other; but to bee more temperate, considering wher­unto wee our selues are subiect to be tempted.

Doct. 4 Againe, in that hee crieth vnto Ierusalem, both generally, and par­ticularly; indefinitely to all, and in particular, to euery one, as well as to any one.

It serueth to teach vs, that the dutie of the Minister is, to speake the word to all, and to rebuke sinne in all, and to exhort euery kinde of profession vnto religion: the Prin­ces, the Nobles; the rich, the pooke, the Artificers, Seruing-men, Gen­tlemen, Merchants, Trades-men▪ as well the shop-keeper, as the Vintner; as well the Master, as the Apprentice, must bee spoken vnto, exhorted, and rebuked by the Peeacher. Which is that the Apo­stle [Page 42]setteth downe for doctrine,Act. 20.3. say­ing: I ceased not to warne euery one.

1 1. Because they to whom salua­tion doth belong, to them doth Gods word, and the ministerie be­long.

But it belongeth to all sorts of people.1. Tim. 2.4. Act. 20.31.

2 2. It the Minister must endea­uor to be free from all mens blood; then they must lay Gods word to euery mans conscience. But they must labour to bee free from the blood of all men. Act. 20.26. Ther­fore Gods Ministers must not fe [...]e any mans person, nor spare any mans profession teacher, nor hea­rer; Prince, nor people; ruler, nor subiect; rich, nor poore, &c. For the blood of the poore will staine, as well as of the rich. O this should make both Minister & people trem­ble▪ when they heare that the blood of men shall bee required at their hands. The steward shall answere for his masters goods; the Factor, [Page 43]for his masters money; the scholer for his learning: and shall not the Pastor answere for the sinne of the people? If our commussion must stretch it selfe as farre as Christs re­demption; then our ministery must bee to all:1. Tim. 2.4. but the proposition is true. Therefore to all in generall, and to euery sort, and condition, & se [...]e. For wee must make our mini­stery to be like Christs net, &c.Mat. 13.1.

1. The vse teacheth, that sith all must be spoken vnto, the Ministers must not flatter the people, nor conceale the iudgement of God from their sinnes. For,Pro [...]. 24.24. Ezech. 13.4.5. 10.11.1. Cor. 14.24. He that saith to the wicked, thou art righteous, him shall the people curse, and the multitude shall abhorre him. But if we tell euery man of his sinne, then he that beleeueth, as well as he that beleeueth not; and th [...] learned, as well as the vnlearned, is rebuked of all men, and iudged of all. Heere let me exhort, and bee exhorted. For what is any, that wee should feare? they bee but men in nature, and so [Page 44]are we; and they bee but mortall, as well as we; and they shall come to iudgement, as well as we. Let ther­fore both Preacher, & hearer iudge themselues, that they be not iudged of the Lord.

Vse 2 Vse 2. But heere is offered iust cause to reproue those, that reproue the Reprouer. For nothing more cutteth the throat of reprehension, then to rebuke him that reproueth. Which moued Hosea, 4.4. to say, Let none rebuke nor reproue ano­ther: for the people are as they, that rebuke the Priest.

This is the sin (I am sure) of the countrey: blessed is this City, if it be not guiltie hereof. But are there not among vs, that will teach wise men, themselues being fooles; that will controll learned men, themselues being ignorant; that wil schoole Preachers, & yet them­selues will not heare; that will rule Magistrates, themselues being sub­iects, and will not obey; that will seeme to doe all things, themselues [Page 45]not able to doe any thing, but that which is euill: Ierem. 9.3. For they are strong to euill: but they haue no courage for the truth. But I must be briefe: for time calleth to the Sub­iect in hand, and to presse the point expressing the matter, whereunto they are commanded.

The third part.

In the matter laying downe the third general point, fiue things may be obserued.

First, the affection, expressed in the interiection (O)

Secondly, the voyce in which God calleth vnto them, which is Imperatiue, and not obsecratiue.

Thirdly, the matter it selfe wher­unto they are commanded, which is to wash.

Fourthly, the fourth is the subiect, which they must wash, which is the heart.

Fifthly, the fifth is the obiect, a­bout which they must be busied, or [Page 46]from what they must wash their hearts, which is, from wickednes.

First concerning the affection, O Ierusalem; which both concerneth God and the Prophet. And first as it concerneth God, it is a word of great affection: and a word of most euident demonstration, and testi­monie of Gods vnwillingnesse to punish, and of his ready inclination to shew mercie.

From whence the instruction to vs is,1 that God taketh no delight in punishing the sonnes of men, pro­ued here in the voyce of pitie and compassion,Psal 81 13. Ierem. Lamen. 3.33. as it were, bewailing their estate fallen into, by sinne. If parents haue no delight, but griefe, in punishing their children; then God taketh no delight in punish­ing the sonnes of men.

But, 2. Sam. 18.33. and the Lord himselfe saith, Ezek. 18.23. he hath no desire that the wicked should dye: 32. neither doth he delight in the death of the sinner. If God wil­leth our repentance; then hee ta­keth [Page 47]no delight in punishing.

But, Ezek. 18.21. and 33.11. Luke 13.34. Therefore, &c.

If in God, to bee angrie and pu­nish sinners be not a proper worke of Gods nature, but an improper and strange worke of God; Then God taketh no delight in punish­ing the sonnes of men.

But, Exod. 34.6. Isai. 28.21. For the Lord shall stand as in mount Pe­razim: he shall bee wroth as in the valley of Gibeon, that he may doe his worke, his strange worke, and bring to passe his act, his strange act. Thus you may see, it is the proper worke of Gods nature to shew mercie: but his improper worke to punish: It is naturall to God to be gratious, but to him it is a strange and an vn­naturall work to delight in punish­ing, if I may so say. God punisheth, as Carpenters pull downe ruinous houses, that is, to build them vp bet­ter then they were before; so doth the Lord take vs of there, & down here, that he may build vs on high.

1 1. The vse serueth to teach vs to abhorre their prophanenesse, that vnder the continuance of any pub­like or particular afflictiō, (as now, in this long continued drought) doe say, that God sporteth himselfe in punishing the world: know, I beseech you in the feare of God, that God is delighted, and taketh pleasure to exercise his mercie, and hath compassion vpon all those, of whose returne there is any hope.Luk. 15.4. He is to farre from sporting himself at our miserie, that contrarily, as a carefull father, he seeketh vs vp, he goeth after vs till he hath found vs; he staieth not till wee returne, but preuenteth vs with his grace: and albeit grace in vs is imperfect, and moueth a farre off,Luk. 15.10. vers. 10. God in compassion seeketh vs, till he hath found vs; and then leadeth vs with the cords of a man,Osca 11 4. euen with the bands of loue: for he calleth vs by his Preachers; draweth vs by his spirit;2. Cor. 5.19. wooeth vs by his benefits, that he may pardon vs in his mercy, [Page 49]and in loue receiue vs to glorie. Psal. 103.9.13. For our God is an [...]lluring God.Cant. 5.2. Gen. 9.27. he shall allure I [...]pheth to dwell in the tents of Sh [...].

But here me thinks, I he [...]e some politike Protestant of estate [...] Pa­pist in heart) say: If the [...] b [...]e thus full of compassion, to [...]i [...]e by all meane a sinners, and such a [...] goe astray from him; on where is that compassion, and when will this al­luring course: bee taken with the Papists, that they might heare of the same? To whom I answere, as S. Paul doth in the like case, Rom. 10.18. I demaund, haue they not heard? yea they haue been merci­fully deale with by our late Queene of s [...]mo [...] memorie: and they haue been lo [...]gly intreated by his Ma­iestie; and curteously perswaded by their brethren; to tread in the Kings high way. But all in vaine [...] which sheweth [...] an vnion of religious [...] harder [...]hing to effect; [...]h [...]a [...]n vnion of kingdomes. F [...] I [...]pea [...] [Page 50]it vpon my soules altar, that thee man would merit eternitie, that could reconcile the long seuered Papists and Protestants. But it is in vaine to assaie it: for the Ancients haue concluded, that, null [...] f [...]t as fidei, Cyp. ep. 55. 2. Cor. 6 14.15. & perfidia potest, God and B [...] ­lial can neuer agree. Yet if I might obtaine my request at the hands of God, my prayer for my Countrie should bee: that religion may bee once purged from the lees of the Romane grape, that so euery thir­sting soule might drinke out of the fountaine of the written word of God.

3. The third vse confirmeth our iudgements for our comfort, that the Lord will not deale with vs ac­cording to our deserts, but accor­ding to his mercies in Iesus Christ. For Christ Iesus alone fulfilled the Law for vs,Isai. 73.4.5. and suffered our punish­ment: for he did be are our infirmi­ties, and carried our sorrowes: hee was wounded for our transgressiōs, broken for our iniquities: the ch [...] ­stisement [Page 51]of our peace was vpon him, and with his stripes wee are healed. And this is the Christians triumph, that the partition wall is broken downe, and the hand-wri­ting fastened to the Crosse, and all our sinnes shall not be able to rar [...] ­pier vp the gate of Gods mercies a­gainst them that beleeue.

4. The fourth vse from this, rea­dinesse to mercie in God, checketh the vncharitable practises of three sorts of persons.

First the Papists, whose hearts be infected with ye blood-crying and heauen pearcing sinne, Occide, imò manduca hareticum; that tip their fingers of a sanguine colour in the blood of those men, who doe but transgresse the vnwritten vntruths of their scarlet Pope: and in the meane time, crie out of the want of charitie amongst Protestants.

Secondly, it reproueth the rash and inconsiderate course, as farre from charitie, as from wisedome; deliuering the members of Christ [Page 52]to Satan, and that for a trifle; when as those that are spirituall,Gal. 6.1 ought to raise such that fall, with the spirit of meeknesse, considering themselues, lest they also be tempted.

And lastly, it reproueth the furi­ous spirits of the Brownists, who for blemishes, (when themselues are most filthie) cast out our whole Church, for no apparant Church of God; yet who is he, that in many things sinneth not?

The God of heauen cleere our eyes,Leuit. 19 17. Prou. 27 6. Gal. 6.1 and rectifie our iudgements; that in censuring sinne in all men, we may iudge charitably of all, till we see the end of all.

5. The fifth vse. And now glue me leaue to speak to you (right ho­nourable and reuerend Fathers) for Gods example here, speaketh aloud to you my Lord, and lieth at the doores of the Magistracie, who are to execute iustice in the gate: yea the fatherlesse, the widow, and the orphant doth crie: the Master and the apprentice doe call vpon you: [Page 53]rich and the poore doe call: you the prisons, and those that are bound in chaines and iron, doe crie vnto you that be in authoritie, to imit [...]te the Lord of heauen and earth: be mer­cifull, as hee is mercifull put on the bowels of compassion in iudge­ment: censure and iudge your bre­thren, the Lords people, with all re­morce and pitie: take no pleasure in punishing taunt not those whom the Lord hath brought before you: delight not to defame not disgrace those, whom God Almightie hath put in your hands to correct: bee not like the Philistims, laugh not at the sorrowes of Samson; shew mercie in iustice to those, that are appointed to dye. It is enough that their bodies doe dye for the sinnes of their soules: bee not cruell to­wards them: neither suffer your executioners to play the parts of tormentors, delighting themselues to adde sorrow to the sorrowfull; mouing a stout spirit to cast away their soules together with their [Page 56]bodies. Be pleased to know, as no Ancient faith: that,Ambros. ad Var. c [...]ll. E­pise. su­ [...] Luc. lib. 5. Mans [...]tus ho­mo cordis est medi [...]us. And againe, Beatus qui soueritat [...] & man s [...] ­tudi [...] t [...]o [...], vt alt [...]r [...] dise ipl [...]d seruetur, al [...]er [...] i [...]o [...]nt [...] [...]p­primatur. But here (right Honou­rable) I weepe with the Prophet, 2. King. 8.12.13. to remember, what some in places of office haue down: and to thinke, what some [...]her [...] would doe, if the Lord restrained them not: how in colour of office and pretence of law, iustice is wre­ [...]ied, and the Lords people abused; which maketh me to thinke, that if they had Prince, and Pre [...], and law, and all, to backe them, no ra­ging crueltie would be left vndone. Well, God Almightie bless [...] vs, and keepe vs in his holy feare [...] make vs vpright-harted, and constant in the profession of religion; and meeke and milde bearted to such as are subiect to our censures; that all may see, we seeke the Lord, and not our selues; the conuersion of others, and [Page 57]not the satisfying of on [...] owne pas­sion.

And lastly, as the Lord crieth o­uer Ierusalem, so let vs learne,Ier. 9.1.2. Matth. 23.37. Luk. 19.42. when we s [...] the froward and wicked dis­position of the world, that will not be reclaimed by any warning, or a­ny mercie of God: let vs (I say) do, as God, and Christ hath [...]: let vs [...] and weepe for the sinnes of the land. I [...] was Da [...]ds compas­sion,Psalm. 119.53.136. whose eyes gushed forth [...], because men kept not the Law. It is said, that sharpe vineger will soften the stonie Alpes: but brinish teares of the Magistrate, wil mollifie the hardest heart, if (it bee not without grace) for lamenting euer the [...]rable, is a strong in­ducement to draw teares, if it bee b [...] for companie.

It is the custome of some vaine professors, (for so I may call them) to raile odiously as them, that will not be ruled by their words. And so it is, of some cholericke and vn­wise preachers, whose fashion it is [Page 56] [...] [Page 57] [...] [Page 58]in the pulpit to raile on them, that will not at the first come, and lay their hands vnder their f [...]et. O that they would learne of God, how to bee affected [...]. And as many among you as feare God, when your peo­ple, or your children, [...] your se [...] ­ua [...]ts, or your friends, or your neighbours, will not be gouerned, raile not; but weepe [...] and lament; for the hardnesse of their hearts: i [...] may be the Lord will giue them re­pentance:Luk. 19.42. so did Christ. For hard­nesse of heart is a sicknesse sent of God, and lieth not in the power of man to cure. Therefore cast not off thy people, nor children, nor thy seruants, nor thy neighbours, when they bee sicke; but vis [...] them; and pray for them. But if they despise and neglect the sorrowes, cares, and (as it were) the teares, which Gods Angels, and men doe make for their rebellion; then they are desperate­ly sinfull; and vnto such swine cast not your pearles.

Now a word of the affection, as [Page 59]it is from the Prophet, O [...]r [...]. [...]. This piti [...]ll mournfull, and un­der affection in the Prophet cach­eth, that the Ministers of Christ ought to beare a under affection, a [...]d to haue a compassion [...] cor [...] [...] the member [...] of the Church,Exod. 32.32. Rom. 9.3. p [...]oued here. Because the Ministers are, or should bee, their spirituall fathers, to beget them by the word of the Gospell,1. Pet. 2.2. & 3.4. 1. Cor. 4.4.15. or a [...]lea [...] to no [...]ish them by the word of truth. For the tenders affection, loue, and a [...]iu [...] [...]f the Pastor toward the people, and the people toward their Pasto [...] is [...] singular meanes of enlarging Christs kingdome, and to encrease the Church of God in earth; be­cause it greatly gaineth a [...]otion and was Saint Pauls wisedome: Is was Christs care to leaue it:Rom. 12.1. Ioh. 13.14. Ioh. [...]0.34. as a charge, before he ascended. 1. Iob, 3.11.14.18.23. & 4.16. When the people perceiue the doctrines and reprehensions to proceed from loue, then doe they delight to heare the word of God from their [Page 60]mouthes; then doe their affections enlighten their vnderstandings, and their vnderstanding encline their wils to obedience. So long as this affection was betweene Paul, and the people in Galaria;Galat. 4.14. so long the Church encreased, it flourished, their faith was glorious, their reli­gion famous, their liues godly; and if they had so continued, their ends had been happie.

Vse 1 The vse may serue to teach vs, that nothing more hindreth: the growth of the Gospell, then the ali­enation of affection, betweene Mi­nister and people. This our learned aduersaries the Papish know, and therefore glory of their religion to be onely true; because of the vnity and loue that is betweene Priests, and Papists; and haue wherewith to crie out of vs; that Protestance bee not onely against Papists, but Protestants against Protestāts. I be­seech you, as you desire the enlarg­ing of Christs kingdome, to haue your faith glorious, your Church [Page 61]famous, your [...]oes godly, and your ends happie; labour to nourish v­nity and loue, in affection, betweene Pastor & people, and liue together to futhers and children: otherwise heresies will disquiet you, diuisions molest you, ignorance will con­ [...]ne you, and the wrath of God will consume you.

Vse 2 And bee it serue to reproue such in the , micristerie, who in a proud manner, doe disdaine to vse kindly the sheepe of Christ, as being san [...] from that they should be.Cant. 5.7.

And so [...]ich bee said for the af­fection in the Acclamation.

2 I passe to the second branch, ex­pressing the voice, in which God calleth vnto them, O Ierusalem, wasb.

God speaketh to Ierusalem, (bet­ [...] the Prince of the Prouinces) not in a beseeching, but in a comman­ding voice; not obsecratiue, but imperatiue.

Doct. 2 Forcing vpon the consciences of the hearets, that God will not [Page 62]haue his Church the lesse to estem [...] of his word, because men, like ous selues speake it; nor that we should thinke it an indifferent thing, whe­ther we obey it or no, for that men like our selues pronounce it: but it is Gods will, that his people doe este [...]e of the authority of his. Mi­nisters, as of Gods owne authority; regar [...]ling their sermons and com­mandements,2 Chr. 29.25. 1. Sam. 15.24. as God, owne word.

For it is the dutie of the Church to be pe [...]swaded, when she he truth the Minister preach according to Gods word, that she h [...]rrth God himselfe speake vnto her. To this purpose saith our Prophet, in the person of the Lord;Ierem. 29.20. Heare yee the word of the Lord, all ye of the capti­uity. And this doth the Apostle giue for doctrine, 1. Thes. 4.2. Yee know what commandements wee guae you by the Lord Iesus: and therefore in the 8 vers. he saith: He that despi­seth their sermons, doth not despise man, [...] but God: and to the same effect Saint Peter saith, 2. Pet. [Page 63]1.21. The prophr [...]i [...] came not in old time by the will of man; but holy men of God spake as they were moued [...] by the spirit of God: therefore our Sauiour saith, Luk. 10.16. He that heareth you, heareth me, &c. The reason is, because by them the power of God ought to bee made knowne, whose seruant [...] they are.

Vse 1 The vse serueth to confirme our iudgements, that the Church and people of God, neuer profit by hearing of Gods word, till they e­steeme and beleeue the words of the Lords Prophets, to bee ye Lords owne words; and their Sermons to be the very Sermons of God. For doubtfulnesse and incredulity, is a hainous sinne, the cause of other sinnes. Against this, Christ much laboured, Ioh. 1.18. shewing the Iewes that they might beleeue, that he onely declared God vnto them. Ioh. 8.28.40. and that he spoke no­thing but that, which he was taught of the Father. Ioh. 15.15. And if our [Page 64]Sauiour had not bold this point, a point of importance, hee would not thus haue enforced this historicall faith vpon their consciences. Oh my beloued, know it for certaine▪ that the want of giuing, credit [...] Gods word, is no little cause of ma­ny of the sinnes wee commit. For could people liue as they doe, if they beleeued our preaching? wee may well therefore say with the Prophet, To whom is the arms of the Lord reuealed? Fearefull is it to see some men to make no more of the Sermons of the Lords Prophets, and seruants, then of a fullers song. Ezech. 33.31.32. Then art vnto them as a iesting song, of one that hath a pleasant voice, and can sing well: for they hear [...] thy words, but they doe them not.

2 The second vse, is to confirme our iudgements, touching the au­thority and largenesse of the Com­mission of the Lords Ministers; that it is not light, small, & of no worth, but very great and waighty. And [Page 65]this is worthie (in these our euill daies) the inforcing. For Ministers preachings (with too many) is not so much respected, as a winters tale, nor the Church of so much e­steeme, as an Ale-house. But I hope better things of you, that you will not lightly regard their authority, of whom Christ hath witnessed. Mat. 16.18. [...] against which the gates of hell shal not preuaile. And for their Com­mission, it is very large, Ier. 11.10. Behold, I haue set you ouer nations, and king domes, to plucke vp, and to [...] out, to destroy, and to throw downs, to build, and to plant.

Therefore beleeue it,1 the Mini­sters of God haue authority to re­proue Kings and Princes,Iere [...]. 27.2. (as the Prophet saith:) but not to excom­municate Kings, as the Papists say.

2 They haue authority to counsell & exhort Kings, as God hath said; but: not to dethrone, depose, re­mous, and kill Kings; as the Priests, and blood-thirsty Iesuites say.

The Minister hath authority, [...] Christs name to pronounce [...] ­giuenesse of sinnes to all that be­leeue, (as Saint Iohn saith; 20.150) but not to curse & absolue whom he will, (as the Pope saith.

4 Hee hath authority to reproue things amisse, in Church, and Com­mon-wealth, by doctrine, (as the word saith) but not of himselfe to reforme by practise, as Schisma­tickes, and Brownists say.

So that establishing, or remo­uing of Princes belongs to God onely; and forgiuenesse of sinnes to God onely; and the g [...]bernation of Church and Common-wealth, belongs to Princes onely: built he reprouing of sins in all, belongeth to Ministers also.

And this is the Innocency of the Doue, and the wisdome of the Se [...] ­pent, that ought to bee done in loue, in order, [...] in place, with discretion and circum spectious: [...] soule for soule, if wee doe no [...] [...] this.

Here I become in the Lords be­halfe an humble sutor vnto you, that as the Lord hath honoured your Honour with authority; so you would bring all your honour and authority, to honour Iesus Christ in his Ministers. They are but seruants, bee not angry with them; they must deliuer their Lords mes­sage, it is nothing to them; agree with their Lord and Master, and they will be content.

Vse 2 Lastly, this doctrine crieth vpon vs, to haue reuerent estimation and regard of the Ministerie, and not contemne the Prophets, lest wee grow to despise prophecie.

1 1. Because God speaketh by them, they present the person and voice of the Lord vnto vs; and should not wee reuerence them? they are the Lords Embassadors, and may not they stand couered before vs? they are the Angels of the Lord of Hosts, at whose feet, Iohn the Apostle sell downe; and should wee spurne them with our [Page 68]feet? They are the Fathers, and Stewards of our Countrey, to pro­uide the foode of our soules; and should wee denie them the food of their bodies? They are the strength of the land, euen the Chariots and Horsemen of England; and should wee not defend them? But heere I stand amazed, desiring teares, rather then words, to lament the contempt of the Lords seruants. Time was, when their feet were beautifull, that brought the glad tidings of the Gospell: but O quan­tum mutatus ab illo. Now their per­sons are reiected. Time was, yea time is, that the face of a smoakie Kemarius, a sillie Frier, hath been, and is, more regarded, then the per­son of a Reucrend Bishop: yet Chrysostome called them Here­tickes, that speaking with a Bishop, or of a Bishop, and would not call him Bishop, not Archbishop, not most religions, nor most holy: yea graue Pastors, and poinfull Preach­ers, are (with some) not so much [Page 69]respected, as al the make-bates, and tale-bearers of the world. O tempo­ra, ô mores! Is our God of lesse ho­nour, our religion of lesse worth, our soules of lesse account with vs, then with them? farte be it from vs. Once an Ancient said; Tutior est diso [...]tis, quàm docentis conditio: It is better to learne, then to teach. But we may say: Tutior est peccan­tis, quàm argaintis conditio: It is more safer to commit sinne, then to reproue frone. For to tell any of their vncloannesse, is to make him­selfe a prey. For doe wee not liue to see the Preachers mocked, as Elisha was; the Sabboths polluted, and the Princes [...] of all professions, (I meane Diuinity) the preaching of the word become vile in respect, the poorest in practise, and the meanest in shew? What shall I say vnto you, or how shall I confuit you, ye see­uants of the Lord? are wee not disdained? are wee not made a [...]co­ [...]ing stocke, a table-talke, and ac­counted as the filth of the street, [Page 70]and of scouring of all things, vnto this day: and like still to continue, to exercise your patience, and to make triall of your humility. Yet this I am bold to speake (for your comfort) that he or shee that despi­seth you, despiseth the Lord Iesus. Matth. 10.40. Luk. 10.16. Exod. 16.8. 1. Sam. 8.7.

The third part.

Now I entreate your patience to speake of the matter it selfe: O Ie­rusalem, wash.

Sanctification is exercised about sinne, and holinesse: for wee must wash, and cleanse away sinne and wickeducsse; and embrace true ho­linesse, and righteousnesse: which is partly a detestation of former sins, in which wee haue taken plea­sure; and partly a delight, and a har­tie loue of righteousnes, comman­ded in the royall law.

Looking vpon the monstrous & horrid vncleannesse of this age, I [Page 71]stand amazed; whether I should behold it with the eyes of Timo [...], to hate it; or of Heraclîtus, to lament for it; and whether I should more hate, or lament the sinnes of ye time; after a short pause, I resolue to entreat you to ioyne your teares, with heartie prayers, to wash away the ingrained dye of sinne.

And comming to the points, pointed for instruction: I beseech you obserue with me, that vertue is a taske, a worke, a thing, and not worden. Wofull it is to see, how we turne, not onely it, but the word of God into words; holding religi­on, and sanctification, but a table­discourse, to touch the eare, not to pierce the heart; and hold our selues busied in cold controuersies, which (in the vnlearned) rather extinguish then kindle zeale. But know (Right Honorable) that sanctification and repentance is (an action) pressed vpon vs, and that from God. For it is his cōmandement, 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 commāded 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 [Page 73]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 ye 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 cark [...]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 [Page 74]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:1 for he cannot hurt vs,2 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, Gē. 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.

3 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: [Page 75]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 [Page 76]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 do [...]. And this doth the holy Ghost teach vs, Tit. 1.15. saying: Vnto the clean [...] 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 [Page 77]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 [...]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 [Page 78]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 [Page 79]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 haue abused life: for sildome doth hee dye well, that liueth euill.

O, my soule, come not in to their habitation: woe be vnto them, for they follow the way of Caine; & are cast away with the deceit of Ba­lams wages.

And now I turne vnto you, the seruants of the Lord, that haue as great care to keepe sinne from their soules, as sicknesse from your bo­dies: I beseech you in the feare of God, and in the waightie conside­ration of your own sinnes, euen for the Lords sake, for your poore soules sake, and for Iesus Christes sake, that was made sinne for vs;2 Cor. 5.20. hearken to the counsell of our Pro­phet, crying aloud in the audience of you all: O Ierusalem, wash thy heart from wickednesse, detest and abhorre thy former sinnes, forsake thy old way, walke in newnesse of [Page 80]life, cast away the workes of darke­nesse, and put on the Armour of light.Rom. 13.12. Prou. 24.16. Hate all sin past, care to pre­uent sinne to come, and entertaine it not, offering it selfe againe. For the iust falleth, and riseth againe: but the wicked fall into mischiefe. And this endeauouring, the blessed spirit will helpe our infirmities, and our heauenly Father make vs white in the blood of the Lambe, Apoc. 7.14. For this is not the worke of flesh and blood, although man bee spoken vnto (as though he had po­wer to doe it) but it is the action and worke of the whole Trinitie; and yet it is commanded, as it were our worke;Ephes. 1.10. because God worketh in vs, not as in stockes and stones, but as in reasonable creatures: for wee, (by the worke of his grace) worke together with him, yet still so, as that sanctification is still wholly from God.

For first,1. Thes. 5.23. [...]t. 3.5. Ephes. 2.26. God the Father sanctifi­eth, by giuing his Sonne; God the Sonne sanctifieth, by mortifying [Page 81]our sinnes by his blood; and the holy Ghost sanctifieth, by applying the vertue of Christs death and re­surrection vnto vs.Ioh. 3.5 And we may be said to sanctifie our selues, when we applie our will, desire and endea­uour, in the vse of the meanes or­dained of God. And thus much bee said for the generall.

Now let vs in Gods feare, fall vpon the particulars. And first, san­ctification is an action, teaching vs, that true religion, and vndefiled, consisteth not in a speculatiue, or contemplatiue profession, but in an actiue, and practiue conuersation in holinesse: for knowledge without obedience, encreaseth punishment, Luk. 12, 47.Mat. 7.22 24. Luk. 11.28. Iam. 1.23 25.27. For not euery one that saith Lord, Lord, shall enter into the kingdome, but he that doth the will of the Father. For pure religion, and vndefiled before God the Father, is this, to visit the fatherlesse and wid­dowes, in their aduersitie. Mary and Martha will doe well, so they be both in one house: so will Chri­stian [Page 82]profession and practise, if they meet both in one soule. Let a Chri­stian take it a shame to bee like an Athenian, (that is) to know what appertaineth vnto vertue, but not to practise it. And the God of hea­uen make vs all, not only knowers, speakers, Preachers, and professors of Gods word, but doers thereof, that we may be saued.

Doct. 2 Againe, as it is a worke, so it is a worke, that may not be performed by an Atturney; but by our selues in our owne persons: for our selues must doe it; for the commande­ment is, Wash thy, &c.

From whence the doctrine is, that God requireth of euery Chri­stian, that hee performe the parts of Gods worship, and the duties of charity, actually himselfe vnto God and men, before hee depart hence, for himselfe, and not by others for him.

Our learned aduersaries beare the world in hand, that as we come to earthly Princes, by mediators, [Page 83]and solicitors; so Christians ought to come to the Prince of Princes. For they hold it presumption to prease into the presence of the King of heauen, without the medi­ation of many.

If our God did feare the treasons of any, or did not know, or remem­ber the wants of all his children himselfe; or if hee could not heare all the sutes of all the world at one instant; and if hee had not appoin­ted his onely Sonne, to be the onely meanes, in whom wee haue promi­sed accesse: then their perswasion might haue passed for doctrine.

But the contrary on Gods part to vs is true.

Therefore let vs know, that o­ther mens good workes shall do no good for vs; nor others prayers for vs, without our owne workes, and prayers for our selues. For nothing more (beloued brethren) hath spoi­led Church and Common-wealth, then doing duties, non per se, sed per alium. It hath brought ignorance [Page 84]into the Church, and briberie into the Common-wealth; which mo­ued our renouned Soueralgue, King Iames, in his Basili [...]on Doro [...], l. 2. p.

35. to giue this charge to the Prince his Sonne, that be spare not any paines in his owne person, to see iustice executed; giuing for in­stance, his most worthie Grand-fa­ther, of famous memory, whose ho­nour was to bee stiled, and called, the poore mans King: And in the 55. page, his Maiesty counselleth the Prince, once a yeere to visit the principall parts of the kingdome, not referring to Vice-royes; but to heare the complaints himselfe, and to decide the principall matter [...], in his owne person.

And here you see the exercises of religion, and parts of Gods wor­ship, must bee done actually, & per­sonally of euery one of the Lords seruants, for themselues.

This you call for at our hands, the Preacher must be resident, (say you) and must preach for himselfe; [Page 85]and must not the hearer heare for himselfe also? why say you one to another, go you to day to Church, and serue God for me; and I will serue God for you to morrow. This conceit moueth certaine to prepare Bead-men to pray, while they thē ­selues play. But learne of our Pro­phet, the parts of Gods worship must be performed of euery one of vs for our selues: for anothers faith can not saue vs; wee must pray for our selues; for our requests are g [...]a [...]eed according to our owne faith, Be is vnto thee, as thou be le [...] ­ [...]st. Therefore repent for thy selft, confesse thine owne sinne, rather then another shall declare it: doe good workes for thy selfe; for to giue blackes, and large almes is good; but one pennie with thine owne hand, is a precious sacrifice in the eyes of God. Remember the saying. Gala [...]b. 6.10. While we haue time [...]e vs (we our selues) d [...] good vnto all men.

1 1. The reason i [...], because the [Page 86]Prophet giueth it for doctrine, Ha­bac. 2.4. For the iust shall liue by his owne faith: marke the word (his)▪

2 2. Because wee may as well see by another mans eyes, as goe to heauen by another mans workes.

3 3. Because the question in the day of daies shall not be, what other men haue done for vs? but what wee haue done for our selues, Mat. 35.42. that is, whether with our owne hands wee haue giuen meate to the hungry, drinke to the thirsty, harbour to the stranger, clothes to the naked; and whether in our own persons wee haue visited the sicke, and in prison: for the duties of pie­ty bee not onely actuall, but perso­nall duties, and required of euery Christian.

Vse 1 Now to make some vse of this which hath been spoken; It may first enforme the vnderstanding, that the good works, which others doe for vs, doe vs no good vnto sal­uation. They doe good to others for preseruation.

And this doth confute the Su­perirrogate workes of the Papists, who make vs beleeue, though our owne lamps bee without oyle, wee may borrow plentifully of the Saints: For the Saints (say they) haue not onely kept all Gods com­mandements, but haue done more then God hath commanded, and so the surplussage of their good workes, hang vp vpon the Popes tallie, for such as want, and will pay most for them. But this vntruth so long hanged vpon the pin of po­pish traditions, Christ Iesus cutteth downe, Luk. 17.10. When you haue done all that is commanded you, say, that you are vnprofitable seruants.

Vse 2 Further, it serueth to teach vs,Psalm. 95.7. that in this life onely, by the grace of God in Christ, we procute mercy and saluation at the hands of God.Heb. 37 & 4.7. 1. Cor. 6.2. So that in this life onely, heauen is to bee obtained, or lost for euer­more: after this life there is no time to worke. Here we winne and [Page 88]lose life eternall. Cyprian. in ser. d [...] mortal. circ. med. Hortamur d [...] facult as adest, dum ad huc aliquid de saculo superest, wee exhort you to serue God while you may; while wee are in the world, let vs come from the depth of darke superstiti­on, to the bright light of true reli­gion. For, Q [...]um istinc excessum fu­crit, nullus [...]a [...] locus poenit [...]ntiae, nul­lus satisfactionis effectus. For after this life, there is no place of repen­tance, nor any satisfaction. Am­brase is one with this▪ Qui [...] his non accipit remissionem pecc [...]tor [...]m, &c. He that receiueth not remissi­on of sinnes heere, shall not come there, that is, in heauen. Not onely friends, but our aduersaries are con­fidene with vs in this truth. Aqui­nas, their Angelicall Doctor. [...]2.9.13. ar. 4. ad. 2. &. [...]. p. 9.62. ar. 9. corpor. saith: Dicendum, quod me­reri & d [...]merer [...] p [...]rti [...] ad slas [...] vi [...]. Wee must say, th [...]to merit, or demerit, pertaine to the state of the way, that is, to this life. And thus [Page 89]the learned Papist hath lent vs his hand to butie Purgatorie for euer. For if heere wee obtaine, what doe soules there? And so much bee said for the matter, what must be done.

The fourth Circumstance.

I now passe to the fourth Branch, expressing the Subiect that must be washed, which is, the heart. For, O Ierusalem, wash thy heart.

Christ Iesus washed others,Iohn, 13.5. be­cause hee himselse was the Lambe without slaine. But Ierusalem, that washed others in the poole of Be­th [...]sd [...], Ioh. 5. [...]7▪ must wash her selfe.

It is the desire of corrupt flesh and blood, to fish in other mens wa­t [...]rs▪ But the well taught Christian will content himselfe with the wa­ter of his owne well.

If wee would open an vnpartiall eye, when we be at home [...] as we do when we goe abroad; we should see more be [...]mes in our owne eye [...]. th [...]n [...] in our neighbou [...] and [Page 90]more staines and sins in our owne liues, then in others. But wee that are quicke sighted in other mens faults, and blind in our owne, bee here taken to taske, and comman­ded, first to finde out our owne fil­thinesse, and wash away our owne wickednesse, before wee meddle with others. O Ierusalem, wash thy heart.

Doct. 1 From whence (I pray you learn) that the Lords will is, that such that are in high places, and are to deale with the sinnes of others, ought first to cleanse themselues, and wash their owne hearts; informe, and re­forme themselues, before they goe about to reforme others. When Absalon would deceiue his fathers people,1. Sam. 15.3. hee said, euery mans cause was good: so Satan to deceiue the world, maketh euery man thinke another man to bee euill, and him­selfe to bee good. But the holy Ghost chargeth euery one, not to be too fauourable to himselfe, but to suruey our owne manners, our [Page 91]owne wits, our own senses, our own members, our own hearts must first bee set vpon, and wee must cleanse our owne consciences from dead workes: wee must wash our owne moates, and pull out our owne beames, Matth. 7.3. Ieremy com­maudeth, to search our waies,Lamen. 3.40. and to examine our own liues, to iudge our owne sinnes; keepe Sessions at home first, before wee goe abroad, and cleanse first our owne houses, our owne Citie, our owne streetes. For loue and good workes should begin at home.

For how can a master reproue a seruant, for lying, and deceiuing, and make a trade of it himselfe?

With what heart can a parent correct his child for swearing; and sweare continually himselfe?

How faintly wil a Minister preach against vsurie, and against drunken­nesse, and against pride, and pro­phanenesse; and be spotted with all these himselfe?

What zeale may we looke for in [Page 92]some officers to punish swearing, and blasphemie, and the prophana­tion of the Sabbath; when they themselues let faith and truth passe daily from betweene their lippes? can they with any zeale punish thē in others, when they haue so little conscience of these sinnes them­selues? O, I beseech you, looke to these things, you that bee the Ce­dars of London. For your fall is not your owne alone: but you crash in peeces al that are vnder you. Do are brethren, take the word of the Lord to heart, saying: O man who soeuer thou art that iudgest,Rom. 2.1.2.3.4. thou condem­nest thy selfe: for thou that iudgest another, dost the same things thou that saiest a man should not steale, not lie, nor sweare, not deceiue, not drinke to bee drunken; doest thou steale, doest thou lie? &c.

The God of heauen and earth giue vs power to iudge our selues, euen in the same things wee iudge and punish others; and to cleanse our selues of the sins we condemne [Page 93]in others. And euer giue vs grace, O Lord, first to sit iudge in yt court of our owne conscience,1. Cor. 11.28. before we sit as iudge in the soule of our neighbour.

Vse 1 The first vse entreateth vs to learne this dutie, to bee stricter to our selues then to any other. It hath been an old saying, Ʋnne quisque proximus sibi: for hee that loueth not himself, wil not loue any: Potés­ne alium malius noscere quàm to ip­sum: Canst thou know another bet­ter then thy selfe? It being so, let me become a suter, for your owne gaine: be straighter in all things to your selues then to others: and be more liberall in some things to o­thers, then to your selues: merkely be [...]t with that, in another, which you will not doe in your selfe.

A worthy obseruation: For many Magistrates & masters take libertie to do yt, which if their seruants doe, they must sharply be rebuked, if not punished; as though peco [...]tum, were only sinne in the inferiour: No, no, [Page 94]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, thē ­selues flowing full of all vice. These be such, that whē 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 [Page 95]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 brethrē, 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, thē if they (I say) that should cleanse and wash Ierusalem, the Citie, the Church, [Page 96]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 Cō ­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 cō ­mand Ierusalem to wash her feete only, with the Disciples: nor her [Page 97]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 [Page 98] 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 ye 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 mē: [Page 99]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:Ro [...]. 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 [Page 100]deceiue our brethren with sha­dowes, offend our God with shewes, and our selues with sinnes▪ wee depriue our heares of know­ledge, our liues of holin [...], and our selues of saluation. Galath. 6.7. But God is not mocked, for whatsoe­uer a man soweth, that shall he also [...]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 h [...] goe with it, be likewise all in vain [...]. 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. [...]. except the heart goe with it. Take head (s [...]ith Christ) ye giue not your alm [...] 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) [Page 101]clense out hearts, and in our externall workes of Gods worship, send them vp, together with the worke, without hypocrifie, in the seruice of God. For of all sicknes­ses, the falling euill is the worst, be­cause it maketh one seeme with out life. And of all euils, hypocrifie is the worst, for is maketh one seeme that he is not. Some seeme to pray, when they curse; some to pretend friendship, when (with I [...]das) trea­son is in their heart: some pretend discharge of office, to pinch the poore, and kisse their hand: but let the sudden ends, and fearfull deaths of Ananias and Saphira, worke sin­cerity in our hearts, and holinesse in our liues.

But yet I haue not done with the heart.

The Lord saith, Ier. 17.9. that the heart is deceitfull and wicked aboue all things, who can know it? That which the Lord questioneth, maketh any vnderstanding to faile, and my tongue to cleaue to the [Page 102]roofe of my mouth, rather then to shew you what is meant by the heart. Neuerthelesse Gods word biddeth me to say, that the heart is taken in the language of Canaan, for the corrupted, and depraued qualities of the heart; and not for the lumpe of flesh, and materiall heart in man, which is the good creature of God: and somtimes it is taken for the whole inward man, 1. Pet. 3.4. Let the hid man of the heart be vncorrupt, with a meeke and quiet spirit, which is before God, a thing much set by: And somtimes it is vnderstood for the thoughts and affections corrupted, and so it is in this place.

The heart is the first liuer, and the last dier; let the heart be clean­sed, and sanctified, and thou wilt begin well, and end well; liue well, and die well.

Doct. 2 The doctrine is, that [...]ee cannot haue a sanctified life, ti [...] we haue a cleane and sanctified heart.Match. 15.19. There­fore (saith our Prophet) O Ierusa­lem, [Page 103]wash thy heart. For out of the heart come euill thoughts, mur­thers, adulteries, fornicatiōs, thefts, false testimonies, & slanders. Make the tree good,Mat. 12.33. and his fruit will bee good. For the heart is as a King, & fi [...] in (capsula cordis) his throne and state, with his animales vi [...]t [...] ­tutes, his attendants; vnderstan­ding, reason, memorie, will and af­fections about him; and all the o­ther members of the body bow at his becke. If hee be ioyfull, all will reioyce with him; if hee feare, they all treable; if the heart bee a sinfull and an vncleane heart, all the mem­bers are vncleane.

For when within bee lodged in the breasts of Iesuites and Iesuited Papists, mischieuous imaginati­ons, foule affections, malice, mur­ther, and what not? then the eyes rowle to wantonnesse, the tongue raueth, in railing vpon Prince and people: the care bear­keneth to rebellion, and false tales, to set whole Cities and Countries [Page 104]on fire with contention: the hands embrew themselues in the blood of their betters: Hence commeth the king-killing doctrine, treasons, and massacres abroad in the world; and hence is it, that subiects set a­gainst Magistrates, people against Pastors, children against their pa­rents, seruants against their ma­sters, & home-bred people against the mother and nation that concei­ued them, brought them forth, and nourished them.

The An­tichrist of Rome And heere I dare boldly say of him, that would be the soules Lord, and the chiefest Bishop of the Churches compasse; that his heart is not right with God, nor cleansed from wickednesse, so long as his hands bee died in the blood of the Saints.

But to returne to our selues; cleere your fountaines, before you sweepe your channelles; & search the bottome of your wounds, be­fore you plaister the sore; cleanse your hearts, and all shall bee well. [Page 105]For if the [...]rt be good, the tongue will vtter forth good matter,Psalm. 45.1. and speak [...] for the King; and not raile vpon Rulers, nor speak euil of those that are in authority.

Vse 1 The summe of all this is, to per­swade vs to confirme our iudge­ments, touching the cause of all sinfull actions; that an vncleane and corrupt heart, is the fountaine of all sinfull actions. For an euill heart will schoole vs to all manner of sinne, and bring vs to destructi­on, albeit wee should neuer see p [...] ­t [...]rnes of impiety. When the foole commeth to say in his bears,Psalm. 14.1. there is no God, then hee corrupteth all his waies, and doth abominable.

The common argument for ex­cuse is, to crie out vpon others, as the cause of their wickednesse. A­dam laid the fault vpon his wife; Eua vpon the Serpent; the Serpent vpon God: and to this day, one man layeth the fault vpon another; like ye theeues at the gallowes, that there exclaim against their parents, [Page 106]and euill companions. But if I may be thought worthie to giue aduise, lay the blame where blame is wor­thie; euen vpon thy vncleane and corrupted heart. For not iniected sinnes by Satan, and the wicked by temptation; but ascondent sinnes, arising from thy heart, and from thine owne euill lusts, hath schoo­led thee to wickednesse. Therfore crie not out of others without thee; woe worth such an one, that brought me to this:Psalm. 55.11. But with Da­uid crie out, Woe worth my wic­ked and vncleane hart. Surely, sure­ly, such an one did not cause [...] to doe this euill; but it was thou, O my vncleane heart; euen my com­panion, that I could not put away, whom I made my guide and fami­liar. Thus make thy selfe to know thy miserie: And the God of hea­uen wash all our hearts from wic­kednesse. Wherefore heale vs (O Lord) and we shall be whole; saue vs (O Lord) and we shall be saued: doe thou (O King of heauen) purge [Page 107]vs, and we shall be cleane: and doe thou (O heauenly Father) in the pretious blood of Christ Iesus, wash vs, and wee shall bee whiter then snow.

And so I haste,5. Circ. (because time hastes away) vnto the last point in the first branch, laying forth the obiect, shewing, from what the hart must be cleansed: O Ierusalem, wash thy heart from wickednesse, (or from euill) as some translations haue it.

I will not stand here to define, or distinguish sinne.1. Ioh. 3.4. What the tongue of Canaan calleth, Au [...]n, and Cat­th [...]h, or Paschaah, iniquitie and wickednesse; that the Grecians call [...] sinne; and the holy Ghost saith; that [...] the trans­gression of the law. Which way so­euer it bee vnderstood, it conuin­ceth the people of Ierusalem, of their sinnes against God. Pointing forth vnto vs this truth.

That the best, and readiest way,Dost. 1. to bring people from their pro­phannesse, vnto repentance is, first, [Page 108]that the Minister do labour to con­uince them of their sine, they haue committed, before either he exhort them to holy life, or comfort them with the glad tidings of the Gos­pell. This course is here takē by our Prophet; it is my text; it is my exam­ple to follow.Ezech. 16 2. & 13 4.11.18. 1 Reg. 18.18. Matth. 3.7. It was that which God incharged Exachael with, this course did Elias take with Aliab; and which Iohn the Baptist tooke with the rebellious Iewes. M [...]ny speake and preach (placentia) mer­cy, and merrie [...] some cry [...], repent and amend & other thunder forth like Bo [...]arges, the iudge­ments of God, as the sons of thun­der; all which ought to bee done. But first (saith our Prophes) shew them what they haue done, and what is amisse, or all is in vaine, and done amisse, that is done.

We liue in a captious age, where if people be generally reproued for sinne;Malac. 3.13. they will answere, as the peo­ple in Malachy did, What haue wee spoken against there? But if wee say [Page 109]you are sinners, & shew you wherin you haue sinned; thē we shall cause you to blush with shame, and moue you with Dauid, to say, peecam.

For Cain must be told of his [...]ur­ther;Gen. 4. 1. Sam 15. & 2.12.7. Ioh. 4. Act. 9. Saul of his disobodience, Da­uid of his adultery; the woman of Samaria, of her vncloane lift; and Paul must bee plainly told of his persecution, or our heater will ne­uer returne vuto vs,Ioh. 4.19. (Syr) I see that you are a Prophet. For then may the Preacher hope to profit by his publike doctrine, and the brother, by his priuate counsell; where first they shall proue to their conscien­ces, that of this and that sinne, they are guiltle.

For if the doctrine be only gene­rall, men will mis-apply it, and al­waies turne it vpon others; soylog, he touched such a man, and such a m [...]n to day, &c.

From this wisedome I mind not to speake of sinne in generalls the originall corruption, and de f [...]rmēt of nature, which is an Fuhiop [...] [Page 110]skinne, that all the water of the ses cannot wash away. But I desire to entreate particularly of wicked­nesse, which is damnable to our selues, and hurtfull to others. And albeit here I might marshall vp in­numerable troopes of transgressi­ons, I entreat your godly patience, that I may touch the sores of our owne time. In which, (if you will but a little open your eyes) you shal see, Qui impià agent, ne [...] intelligent [...] that will doe wickedly, and will not vnderstand. And although I cannot touch all the flying sinnes of Iudah, which make too loud a cryin the cares of God; yet some of them I purpose but to name: I beseech you lend me your hearts to consider of them, and teares of repentance, to wash them away.

Heere I meane not to make re­hearsall of the secret reuoltings from the truth of God; nor the ge­nerall embracing in corners, of the wilfull wil-worship, in stead of the seruice of God; nor the shamefull [Page 111]idolatrie, in trucking to Masse in the corners of the streets, by seditious Papists, because they are yet vn­knowne: neither doe I minde to shew you, how impudently the knowledge of Gods mercy and truth is abused, wrested, and tram­pled vnder feet, to the neglect of the poore, and ouerthrow of the helpe­lesse: neither is it my purpose to remember you of the cruelty, and couetousnes of the rich; nor of the irrefragable incorrigibility of the poore; nor of the incredulity, and contempt of Gods word amongst all. Because these be couertly carri­ed in the middest of vs, which, with the blood of Abel, crie to God, (as they appeare) for vengeance to re­forme; and which the late inunda­tions of water, the strange & sharpe winter, with the drie and scorching summer, causing the land to mourn, and the hearbs of euery field to wi­ther,Ierem. 12.4 for the wickednesse of them that dwell therein, (not yet a yeere old) may moue vs to repentance. [Page 112]But my purpose is, to bring into your presence such crying sinnes, & such a disorderly order of Roarers, within this your City, that partly the amendment, and partly the re­formation to you (my Lord) doth belong.

It hath pleased God to make you Magistrates, and Fathers of this Ci­ty; not only rosee that common e­quitie and quietnes be keps among the people; but also that God may haue his due honor and glory, both from you and them.

Now among Superiours, for you to amend, the sinnes and wicked­nesses that the world taketh notice of, are especially three. And in these the Prophet crieth vpō you, whose scats be on high, to wash your harts from wickednesse.

And here by name, to shew you what sinnes they be.

1 The first is Carelesnesse, Lenitie, and neglect of Iustice.

2 The second is, Couetousnesse, and Briberie.

3 The third is, Sacriledge, the Church-piercing sinne.

Against these the Prophet cry­eth, O Ierusalem, wash thy heart, from these heauen-crying sinnes: remoue these beames out of your owne eyes, that you may see the clearer to correct and reforme others.

And here pardon me, if I be bold with my betters. For it is the Mini­sters dutie to discouer sinne, and to conuince the conscience of this and that wickednes, before he can pro­fit them that he are him. This is the counsell that Ieremy receiued from the Lord, and deliuereth vnto vs; O City, wash thy heart from wic­kednesse, that thou mayest be saued. I desire not here to sit in any mans conscience, for I haue learned no [...] to iudge of any, till I see what shall become of my selfe. Yet as we may not reueale all sinnes, and discouer our fathers nakednesse, lest the vn­circumcised reioyce: so we may not couer some sinnes, lest the vncir­cumcised [Page 114]encrease. But if I may bee bold to shew you, what the Lord saith concerning these sinnes; then I beseech you to harken, and it shall not bee long, nor tedious to heare. The euill of the sin of Carelesnesse, too much Lenity, and neglect of Iustice; which bringeth in all man­ner of sinne, not masked, but with open face, into the Church, & Com­mon-wealth; and the same to bee committed with a high hand. For where haue you disobedience to Magistrates, to Parents, to Masters; where haue you drunkennesse, &c. but where the Magistrate is care­lesse of his office, or too milde in his office? When read you, or heard you, of the vnheard off sinne, of deflouring of Virgins, of killing of old men, of braining of children, and of forcing of women, euen vn­to death; but when, & where there is no magistrate;Iudg. 4.1 & 17.6. &. 21.25. as the holy Ghost saith, Iudg. 2.19. there was then no King in Israel. When heare you su­periours, to bee punished for the [Page 115]sinnes of inferiours; but when Su­periours waxe carelesse of the exe­cution of iustice? For when magi­strates wax carelesse of those, that are committed to their charge, and neglect iustice to punish offenders; it is all one, as if there were no law, and no King in Israel. For then men become beasts, and like Daniels flying Eagles with the wings of wickednesse, breaking into houses,Dan 7. 4 taking away lands, oppressing with vsurie, extortion, crueltie, deceit, blood and blasphemie: these and much more, where iustice is not, roare in the streetes; there is no care of God, nor feare of man, no re­spect of law, nor order, nor regard of father, or mother, nor of Church, or Common-wealth, whether they stand or fall, so they may liue as they lust. Hence it is, that so many or­phants, widowes, and helplesse peo­ple, crie out of the law, where the law is good and vpright: and all were well, if due execution were made of iustice.

Therefore giue me leaue here to become the poore mans aduocate; nay the rich mans aduocate: yea all mens aduocates, but theirs, who are indeed beasts; yea for the feare of God I entreat, that ye of the Ma­gistracie, who beare the sword of iustice, would cut the wings of these lion-like beasts: and shor­ten the hornes of these yokelesse Belials, that they may bee set vpon their feete like men: and that from your graue and dispensing hand of iustice, mens hearts may be giuen them, that there bee no more com­plaining, and that you may be free of their blood, ouer whō the Lord hath set you. But doth this rest with you only; or doe these euils shake the Common-wealth alone; and doth it not touch ecclesiasticall offi­cers, and shake the Church also? Yea Priests and Iesuites doe disad­uantage the truth, increasing daily, in writing and witnessing to the disgrace of true Christianitie. For this also I humbly pray (in ye Lords [Page 117]behalfe) that you put ye good lawes in execution, against the fauourites of the Iesuiticall brood: & so doing, there wil be found as few Priests in England, as Snakes in Ireland.

2 2. Another sinne, that some say at this day cleaueth to the sonnes of God, they call Couetousnesse, a wickednes of receiuing gifts, blin­ding the eyes of the wise. For mine owne part, as I cannot charge any, with the Prophet Isay, Isai. 1.23. that Rulers bee; because I haue learned, not to haue as much as a disre [...]ere [...] thought of them; so I desire you, that be se [...]ted amongst the starres, and be aboue others, to remember the fearfull iudgement, yt the sonnes of Ely brought vpon Iudah; and to thinke vpon the punishment that Ca [...]bises (Cyrus his sonne) caused to be inflicted vpō a bribing Magi­strate, whose skinne pulled ouer his cares, was hanged ouer the iudge­ment seate for an example.

I beseech you, let the feare of God, and the light of grace preuaile [Page 118]at least (so farre) with all that be in authoritie, as the light of nature did with Lucius Valerius; who being Consul of Rome, and dying whilest hee was Consul, hauing in his life time the custodie of the treasurie of Rome, was so free from inriching himselfe, by vnlawfull meanes, that he was found so poore at his death, that the charge of his buriall was paied by the common people: so shall God, the world, and your own consciēces testifie for you; that you haue washed your hearts from wic­kednes, and your fingers frō bribes.

3 3. The third hurtful euil amo [...]g vs, is the sinne of sacriledge: which albeit, it be especially in the richest persons; yet it is a wickednesse al­most among al, and in each degree, one way or other. When I name sacriledge, I name, a robber of God, a robber of Churches, a robber of the Common-wealth, a robber of bodies, a robber of soules: the name so shameful and horrid, that I blush to name, that which some in euerie [Page 119]sex, state and condition be not a­shamed to commit. Fearfull it is to see and heare Patrons to deale with the Church-liuings, as Polymnestor did with Polydor; turne their pa­tronage into pillage, taking that which they neuer gaue, and reaping that which they neuer sowed. For what the Palmer-worme hath left,Ioel. 1.4 that hath the Grashopper eaten; and the residue of the Grashopper, hath the Canker-worme eaten; and the residue of the Canker-worme, hath the Catterpiller eaten. That which Impropriations haue left, that haue greedie Patrons eaten; and that which Patrons haue left, that haue euill customes deuoured; and that which customes haue left, that haue the couetous and wrang­ling parishioners, as with the teeth of a lion, greedily gained. And vn­lesse people grow kinder to the Mi­nisterie, they with their handfull of meale, and little oyle in the cruse,1. King. 17.12. may mourning like, goe with the widow of Zareptha; and gather a [Page 120]few stickes, for (a few stickes will serue a little) to make a cake, and cate it, and dye. Oh that these ta­king hands might once see the hād against them, that wrote against Balzazzar, Dan. 5 [...] 24 to take away from thē, as they haue taken from the Lord. The Iusts of their vncleane hearts, haue defiled their hands, with the sacriledge of Achan, to take gold and siluer and Babylonish garmēts,Iosua. 7 21. of the spoyles of Iericho,Psal 74.7.8. consecra­ted to God.

But some may thinke it lawfull, for them to take their owne; which (they say) their parents in a blinde zeale gaue to the Church. It is fear­full to see children to sit vpon their furthers, and to iudge the dead in the Lord.

If any bee so past grace; let him know, that whatsoeuer is once law­fully giuen to the maintenance of religion, may not bee taken away againe, vnder the paine of mortall sinne. The text is euident: The field shall be holy to the Lord, Leu. 27.21. as a field se­parate [Page 121]from common vses: the pos­session thereof shall be the Priests. And the Lord by Iool complaineth: Ye haue taken my siluer and gold, and haue carried into your temples my goodly & pleasant things, Ioel. 3.5. &c. Ther­fore it is sacriledge to transferre lands, houses, priuiledges, or mony, violently, or couetously, or craftily to any other vses, that hath been gi­uen to the Church. And worse, if worse may be, is the maintaining of feathers, borders, chaines of gold, silke and veluet, with that, which did maintaine many poore; and with almes did feed and clothe ma­ny a fatherlesse. Yet say some, what needs all this a doe for the mainte­nance of the Ministerie; cannot Ministers liue as the Apostles liued? To whom I answere, we can [...] if you will lay down, not your goods, but our owne goods at our feete, as the people did at the Apostles feete. O (deare brethren) will you haue vs shine like lampe, and take away our oyle? will you crie for preaching, [Page 122]as children doe for bread; and will you muzzle the mouth of the Prea­cher? You will say to vs, that the world was neuer better, then when Peter said, Siluer and gold haue I none: and wil you not giue vs leaue to say, with the Ancient, that it is not indecent, to desire,Aug. de cra. D. o proba. sufficientia vitae? Yea (with your leaue) we say more, that Sublatis studiorum pra­mijs, etiam studia pereunt: That lack of liuing, maketh lack of learning; and lacke of learning causeth Gods people to wander vpon the moun­taines, as sheepe without able shep­heards. But yet me thinkes, I heare some to say, that Church-liuings be too large, and Church-mens hou­ses too great; for their reuenewes (say some clawbacke) will suffice a good Knight. I cannot fitter com­pare these then to Dionysius the ty­rant, who tooke the golden gar­ment from Iupiter Oly [...]pian in Pe­loponnesus, saying: That it was too heauie for sommer, and too colde for winter: and therefore the God [Page 123]must be stripped, to clothe him: and lest the God stand cleane naked, he shall bee clothed with a woolle [...] rugge, light for sommer, and warme for winter: for you must know that gold is too heauie for any, but for the beasts of the earth to carry. Ne­uerthelesse, in humilitie be it spo­ken, sith Moses & Aaron by Gods ordinance went hand in hand, I see nothing from God to the contra­rie, but we ought to haue an hono­rable Ministerie, as well as an ho­nourable Magistracie: and that a good Minister be as well allowed, as a good Magistrate.

Look to it, my beloued, the con­tempt of Ministers and Preachers, hath alreadie wrought bad effects amongst vs. Men, brethren and fa­thers, haue weeping eyes, and a king hearts, to see this in the florishing time of the Gospell, lest the Lord punish the land for the contempt of his seruants. For beleeue it, this sinne maketh a way for Atheists, and Papists, and Vters, and New­ters, [Page 124]for Solifidian [...], and Nullifidi­ans: and to make this good, I might bring a cloud of Fathers, to prouoke you to cleanse your harts from this wickednesse. But I feare, if these sins be not reformed, God will enter into iudgment with thē, that haue taken the Lords houses from him, into their possessions.

And so much may suffice con­cerning Superiours, to be amended in themselues.

Sins in Iuseri­ours. Now that God may haue his due honour (by your meanes) from the people, I should name to you the wickednesse that rote in our streets, and call to you (in the magistracy) for reformation, as to you the re­dresse thereof (of right) belongs.

1 The first is the Prophan [...]tion of the Sabbath.

2 The second is, the taking of Gods name in vaine.

3 The third is, Pride.

4 The fourth is, Contention.

5 The fifth is, Contempt of Go­uernment.

These be the Roters, that grudge if they be not satisfied; they cause the land to mourne, and the grasse of the earth to wither away; they will hasten the Lords vengeance, if speedily they be not reformed.

1 For the first, touching the Sab­bath, the Lord God hath comman­ded, and so doe the lawes of this Realme; yea so did the late com­mendable Proclamation of this re­nouned Citie, that the Sabbath day should be kept holy: that the peo­ple should cease from sinne, as well as from labour; that they might serue God in trembling and feare, not thinking their owne thoughts, not speaking their owne words vp­on the Lords holy day: But neglect of zealous executiō of good lawes, ill custome, and toleration hath brought it to passe, that the multi­tude doe most shamefully prophane the Sabbath. Looke to it (I beseech you) and suffer not your hearts to bee defiled with this wickednes. For not onely the Iewes and Turks [Page 126]crie shame of vs for this; but the very Papists make more of the Sat­terday, and Saints dayes, then wee doe of the Lords solemne feasts.

2 The second euill among the peo­ple is, the taking of Gods name in vaine.

Here I stand amazed, to consider that the lawes of nations, haue ta­ken order for the vaine and idle ta­king of the names of Princes in mens mouthes; so as none dare, but such as are sold to treason, speake of their Kings, and States, but reue­rently, & with an vncouered head; and yet no law made against vaine swearing, and common blasphe­ming of the most sacred name of the King of Kings. In mens ordi­nary talke, lamentable it is to heare, in euery house, in euery shop, yea in euery street, how in ordinary talke euery one mingle words, and fill vp their sentences with needlesse oathes; as if that, which is of al sins, a most notorious d [...]shonor to God, were but a small sinne, but much [Page 127]more horrible and odious is that blasphemous and furious, and out­ragious swearing of many men; that if they be neuer so little offen­ded, and their mind displeased; then they fall to disgorge their filthy sto­macke, vpon the glorious name of their Creator. It is recorded by Herodot. lib. 6. that Nicanus pitch­ed a field on the Sabbath day a­gainst the Iewes; but for his blas­phemie, lost both the battell, and his life; and his head, his hands, and blasphemous tongue was cut off, and hanged on the pinnacles of the Temple at Ierusalem. And well worthie of greatest shame, because this vice of all other, carrieth with it the most detestation, for that it bringeth least delight of a [...] other sinnes. For all other vices a man may wring out some excuse from nature, to lessen the greatnesse; but this admitteth no vaile at all. Is it not a desperate case, for a man in mirth to sweare by that blood, the remembrance of which, should [Page 128]strike sorrow to the most obdurate hearts: that blood (I say) the losse of which gained redemption to the whole world. Me thinkes relen­ting thoughts should wound the heart of a Christian, to name the wounds of Christ. But where reue­rence is laid aside, there deuotion is cold. But to heate your zeale, and to put an edge vpon your deuotion, remember what God saith, Mat. 23.23. I am bold to tell you in the Lords behalfe, that our tithing of Min [...], and Commin, and leauing the waightier parts of the Law vn­looked vnto, is to bee feared, will draw the Lords wrath downe vp­on vs; and bring into our Cities, townes,Zach. 5.4. and houses, Zacharies fly­ing booke, to consume them with the timber and stones thereof. For it is decreed in heauen, that if thou wilt not keepe and do all the words of this Law (that are written in this booke) and feare this glorious and fearefull name,Deut. 28.58. (the Lord thy God) thē the Lord will make thy playne [Page 129]wonderfull, and the plagues of thy seed, euen great plagues, and of long continuance; and sore disea­ses, and of long durance. For if it be true that Hosea prophecieth;Hosea, 4.8. then long since, because of swearing, the Lord hath a controuersie with the land. For who seeth not, that for oathes the land mourneth,Ierem. 23.10. and the inhabitants are smitten, and they feele it not?

But the houre-glasse calleth mee to the pride of the Land.

The prophet Zephaniah, 1.8. saith: It shall bee in the daye of the Lords wrath, that the Lord will visit all such, as are clothed with strange apparell. Pride hath so many fea­thers added to her wings, that shee couereth all the earth with her shadow. If we looke to men, who should be both wisest, & strongest, they are growne so effeminate; and our women so manlike, that if it might bee, they would exchange kindes. What modest eye, can with patience behold the immodest ge­stures, [Page 130]and attires of our time: no sooner is infancie put of, but impu­dencie is put on. Many seemes to imitate Nero in prodigality of ap­parel,Cap. 30 & to verifie that in thēselues, which was said of him, by Sueto­nius, In Nerone, nullam ves [...] [...]us bis indust. Many there be amongst vs, that put not on one apparell, nor one fashion twice, till at length they come to haue no apparell to put on. Many inuent fashions to please the world; but the secret iudgement of God crosseth their desires; for they displease, more then they please: but if their brauerie condemne them before men, in what case shall they stand before the Almighty?Prou. 16.5. The Wise man saith, All that are proud in heart, are an abomination to the Lord. The Lord resisteth the proud, and gi­ueth grace to the humble. Worthy was the speech of a Reuerend Bi­shop of our time,Doctor Babing­ton. that said: If it be a shame to weare a paper on the hat at Westminster hal, to declare what [Page 131]was done; it is as reprochfull to weare a vaine garment on the back, to pull all mens eyes vpon thee. O that the God of heauen) would moue you (in the Magistracy) to re­uiue and put life into the many and good lawes concerning apparell; that men and women, in their di­stinct callings, might bee knowne what manner of persons they bee; that so honour (as she is of her selfe bright and glorious) might haue her like raiment to her splendor; that so she might be discerned from the base vulgars.

4 I haue stayed you here too long, but I leaue the mother, and come to the daughter.

The euill of Contention crieth for the rod of your correction. For this sinne is the daughter of Pride. Onely through pride man causeth contention,Prou. 13.10. and by contention the land is diuided. O Lord heale the sores thereof, for it shaketh. But cōtention is a coale, too hot for my cooling: I entreate you (in the Ma­gistracie, [Page 132]that your fountaines of discipline may flow forth, to wash away this sinne out of the Church and Common wealth. For it we a­keneth both Common-wealth, & Church of God; yea it hindreth good proceedings; it troubleth the best subiects (that may be) that Pa­pists, and Atheists (in meane time) may doe what they list.

The diuision betweene Prote­stant, and Protestant; the alienati­on of affection, betweene Minister, and Minister; that will neither vouchsafe to seeme to consent, not ioyne together against the com­mon aduersarie, giueth aduant age to the Papists. But as the blessed Apostle saith to the Ephesians, Ephes. 4.4. so say I, There is but one body, one spirit, one hope of our calling, one Lord, one faith, one Baptisme, one God, and one Father of all. If there be any consolation in Christ, euen for his sake that made vs, and for his blood that died for vs, let all these Ones, make vs one in ye truth; [Page 133]and while we liue, to keepe the vni­ty of the spirit, in the bond of peace.

5 The Last euill that waiteth for your check, & needeth iron hands to punish the wickednesse thereof, is the contempt of you, that sit in the high places. For the contempt of gouernment,Rom. 13.1. [...]. i [...] the contempt of God himselfe. But the Papists will say, they may in some things diso­bey Casar, and make no breach of their alleagiance to Almighty God [...] But they that so say, ( [...] Iob saith) telleth a lie for the Almigh­ty. The contrary I doe protest, that subiect [...] to Princes standeth with, and is commanded in religion, by God himselfe. For that which is Cas [...], ought to be giuen to Casar, Matth. 22.21. if wee will keep our allegiance to God; and the contempt of gouern­ment, is a sin by Saint Iud [...] bound vp, in the bundle of death. Where you may reade, that none but filthy persons, that need to be washed, cut and ke [...]ned, doe despise gouern­ment▪ whom Saint Peter calleth [Page 134]bruit beasts, lead by sensu [...]lltie, which haue no ground but igno­rance: which if they pleade not, you shall doe well, to let them haue no mercie, but iustice.

There be 2. poyson some wormes that gaster at the roote of gouern­ment; and two beasts amongst vs, with Ants bellies, and M [...]l [...]hes hands, like the horseleach that will neuer be satisfied. And if you would know them by name; the one is, hath wasted all; the other, longeth to waste all.

Hath wasted all, are the male-con­tented prodigals, that in euerie de­gree haue consumed their owne estates: and now houer ouer other mens, and their eye watcheth for the twy-light: and of these some lie couchant and dormant.

Concerning would waste all, or longeth to waste all, who haue trea­sured vp wrath and reuenge in their mindes, against Prince and people. These (forsooth) crie out, that euery man must not be subiect to all, that [Page 135]bee in office, or superioritie ouer him, by that he is a Superiour, and that onely in matters of peace and policie; but not in matters of reli­gion, or regiment of soules.Rhem. annot. in Rom. 13. These be the counterfeit Catholikes, that haue taken libertie, to change their ciuill Superiour, for a spirituall Fa­ther, and religion for policie, and policie for religion.

The Lord Almighty look down vpon them, and in his wrath grant to as many among them as be im­penitent, the day that Zachari [...] prophecieth, vnto them, euen a day,Zach. 14.12. that their eyes shall sinke in their holes, and their tongue confume in their mouth, and that their flesh may consume away, though they stand vpon their feete, because they fight against Ierusalem. In meane time (right Honourable) it lieth vp­on you, for the safetie of the Kings person, of the State, and your selues, to looke vnto them. For the cause of the contempt of the Magistrate, is the incorrigiblenes of the euill [Page 136]disposed. Wherefore sith lawes be the sinewes of a Common-wealth;Plato. sith they be a diuine gift; sith they bee the bands of Cities;Demost. Cicero. Plutar. sith they are the very life of the Common-wealth; and sith the Magistrate is the life of the law: let me preuaile with you, in the Lords behalfe, to take the zeale of Phineas, and the courage of Moses and Iosuh; and goe through your Citie, search, and see, and you shall behold sinne to be growne to a head; and therfore high time that you make head a­gainst it. You haue the sword of iu­stice, you haue the law: who doth warrant the sword of iustice, but the law? who defends the law, but the sword of iustice? Let the sword of iustice by the law be warranted, and spare it not, lest your selues bee neglected: you are our Fathers, we are your children: spart your rod, and spill vs. The first cōmandement that was giuen to man, after the creation, was the Law, and vpon breach of the Law, was the sword [Page 137]giuen to reuenge iustice. If you that be in authoritie suffer it rust in the sheath; you will be contemned, iu­stice despised, the poore oppressed, and the whole Common-wealth confounded.

I might here leade you to more abominations, then these: where, in drunkennesse, men become beasts: and yet at this day, hee is not coun­ted a man, that will not take away the image of man, and defile him­selfe therewith. Oh, the height of prophanenesse, that man should of­fer more sacrifice to Bacchus, then to Iehouah!

I might shew you the wicked­nesse of whoring, euen in this citie; where many men prostrate their bodies to vncleannes. Let me pe­rish, if more soules of our youth perish any other way, then this.

From hence it is (right Honou­rable) that the citie, the towne, and the countrie is filled with beggers, and sturdie vngabonds, that haue more busied the Magistracie to set [Page 138]foorth good orders, both for the relieuing of the one, and punishmēt of the other, then at this day are executed. For doe they not loyter in euery corner of your streetes, as though there were neither lawes, nor officers to punish them: or as though there were more feare to displease them, then God? But time biddeth me tell you, that by this time, there bee few that heare me, whose hearts bee not conuinced. And therefore I haste to the vse we are to make of this doctrine, which is three-fold.

Vse 1 It bewraieth a popish slaunder, that chargeth the Church of Eng­land with preaching libertie to sin: because we preach iustification by faith in Christ only. By this that hath been spoken in the discouerie of sin, euery one, that hath his eyes about him, and will see, may see that wee preach not faith alone, (namely, that is alone) though faith only. For wee affirme that no Li­bertine, Protestant, or dissolute pro­fessor [Page 139]of the Gospell, that liueth in any knowne sinne; hath fellowship with Christ.

Vse 2 The second vse is, to teach those that are entred into the bodie of Christs Church, and are called by that excellent and glorious name of Christians, to put on sanctifica­tion, and to wash their hearts from wickednesse; taking the counsell of the holy Ghost: If any be in Christ, let him be a new creature. 2. Cor. 5 17. Psal. 16 6 And let euery one that calleth vpon the name of the Lord, depart from ini­quitie. Either leaue your sinnes, or leaue calling of God Father. Leaue dissimulation and hypocrisie; or leaue carrying of Bibles, running to preachings, and talking of Ser­mons. Leaue off saying. Our Fa­ther which art in heauen, vnlesse you will liue as his children in earth. For if yee call him Fa­ther, which, without respect of persons,1. Pet. 1 17 iudgeth according to euerie mans worke, passe the time of your dwel­ling here in feare. I humbly there­fore [Page 140]beseech you, in the feare of God, looke into the vncleane cor­ners of your hearts; and watch ouer your soules, that a false heart, and a wicked heart, be not shrouded vn­der a ciuill behauiour. For the Lord will iudge vs,1. Sam. 16.7. according to that which is in our hearts.Iere. 17.10. The Lord beholdeth well enough, the rotten­nesse of these golden apples of So­dome; and in due time will cause them to fall to their euerlasting shame and confusions. Let Recu­sants, Church-papists, and politike Protestants, leaue off their Iudas­like countenances, habits and ge­stures, in their many Ceremonies and complements of hypocrisie, like Balam with his seuen Altars, and his seuen Rammes: for God seeth, for all that, much treacherie against King and Countrie, lurking in their hearts; because most of the are better bred, and better read in Machianell, then in the Bible. They are outwardly men in print: yet for all that, to couetousnesse, sacri­ledge, [Page 141]prophana [...]ion of the Sab­bath, swearing vainly, and swea­ring falsely; to pride, and conten­tion, yea drunkennesse, and who­ring, to oppresse the true honest Protestants, to hoarding vp of mo­ny, corne, & the necessariest things of the land; they are like Aman sicke for Thamar, though it cost them their liues. These be varnish­ed Protestant [...] to sanctitie, like Iu­das to Christ. They plot against the Common-wealth, and parishes where they dwell, as Ahab did a­gainst Naboth. Oh, my soule, keep thee from the way of these men: Search, trie and cleanse thy waies, and purge thy heart from such wic­kednes. And this for the first part. I should speake of the Argument, which is the second part, but the time is spent. Therfore let vs pray, that God would blesse, that which time hath taught.

Thou God of heauen and earth, giue this that hath been spoken thy blessing, that it may be a sauour of [Page 142]life vnto life, to euery one of vs, if it be thy good will; and with the blood of our Lord Iesus, cleanse vs, and take vs out of this our vn­cleannesse; and bring vs to thy kingdome of holinesse, where thine honour dwelleth: and that for Ie­sus Christ his sake, to whom with thee, O blessed Father, and the eter­nall Spirit, be all honour, glorie, power, dominion, might, and Ma­iestie, both now, and from hence-forth for euer. A­men, Amen.

This second part was not vttered, for lacke of time; yet thought fit by the Author to be annexed in the Print.

NOw followeth the second part of the Text, of Iudah: preseruation in this life, and of his saluation in the life to come: in these words; That thou mayest bee saued, (or mayest be helped, or mayest be kept, &c.)

Which in effect is as much, as if he should haue said: If you will o­bey the voyce of the Lord, and wash your hearts from wickedness then the Lord will defend you, and preserue you aliue in this life, and will watch ouer you, with a reuen­ging hand, to anoy and destroy all those, that rise against you in this world, and will giue you euerla­sting life and saluation, in the life to come.

This being the meaning of the words; let vs not here dreame of [Page 144]saluation by workes. For all what­soeuer we can doe, cannot deserue any thing at Gods hands; because all our workes are imperfect:Isa. 64.6 and it must be perfect obedience, that me­riteth any thing in this life, much more that deserueth the immeasu­rable waight of glory.

Doct. 1 But the doctrine for instruction, (if you please) may be this:

That reformation of manners, and sanctification of life, maketh vs fit and capable, though not wor­thie of the mercies of God: I say, although sanctification maketh vs not worthie of the mercies of God, yet it maketh vs capable, both of sauing grace, and of all the mercies and benefits of God whatsoeuer. For we are not fit to receiue mercy from God,Iob 11.14.15.16. till we haue repented.

This is one with the Prophets counsell to Naaman: Wash and bee cleane: So here, cleanse your hearts from wickednesse and be saued. If our sinnes doe separate Gods mer­cies from vs; then sanctification [Page 145]and holinesse, maketh vs fit and ca­pable of the mercies of God, both for this, and a better life.Isa. 59.2 Ier. 5.25. But the first is true; therefore the second. If repentance keepeth vs from pe­rishing and destruction; then holi­nesse maketh vs at least capable of Gods mercy; but the proposition the holy Ghost giueth for do­ctrine:Luk. 13.3. For vnlesse you repent, yee shall all likewise perish. If without sanctification, and regeneration, we cannot see the kingdome of God; then without sanctification wee are not, nor cannot bee capable of the mercies of God. But the former Christ maketh good, Ioh. 3.3. Ther­fore, &c. I beseech you deepely consider this, and remember it wel, that which no money, nor gold can doe, repentance and sanctitie may do. As the ground is for so [...]d, when it is ploughed; so a heart is for the Lord, when it is cleansed.Act. 11.28. For san­ctity and holinesse is the way to e­ternall life, trouble much more to all other mercies of God whatsoeuer.

Vse 1 The vse of this doctrine is laid downe by the Prophet Ieremy, say­ing:Ierom. 25.5. Turne againe now euery one from his euill way, and from the wic­kednesse of your inuentions; and you shall dwell in the land, that the Lord hath giuen vnto you, and to your fa­thers for euer and euer. That is, as we desire to be the matter whereon Gods mercy shall worke; and as we desire to liue euery one quietly vnder his owne vine; and if wee would continue in this land, which the Lord our God hath giuen vs; then we must euery one forsake his euill waies, amend our liues, and sanctifie our selues, that we may be holy. Hath any of vs endured mise­ry, suffered want; hath the plague threatened vs, famine pinched vs, theeues and robbers spoyled our goods; haue any of vs been rich, and now poore; haue we been vn­derset with friends, and their sa­uour turned into disfauour? consi­der deeply the matter (O my bre­thren) and let vs at length learne [Page 147]the true way to remedie our euill, to procure our safety,Psalm. 14 [...].12 13. and encrease againe what wee haue lost; let vs leaue off to doe euill, learne to doe well, that we may bee saued: let vs cast off sinne,Hos. 5.15. and all shall be amen­ded and restored. Then shall the earth yeeld her encrease, and God, euen our God shall giue vs his bles­sing.

Vse 2 Another vse hereof, in that, san­ctification maketh vs capable of Gods mercies; that God will ne­uer withdraw his mercy, from him that repenteth,Zach. 1.3. and amendeth his life. For the Lord hath promised it. Turne you vnto me. (saith the Lord of Hoast [...]) and I will turne vnto you, (saith the Lord of Hosts). Feare not the assistance of God in any trou­ble, or triall, or death, or affliction,Psal. 89.4.24.28.33. if thou hast repented; for then thou shalt hold out to the end. For albe­it thou maiest slip and fall againe;Ioh. 10.28. yet thou, canst not finally perish:Ioh. 17.23. for all thy sinnes committed, after thy true and found repentance,1. Ioh. 3.6. shall [Page 148]not bee thought vpon. Which is that,1. Ioh. 2.8. which the blessed Apostle gi­ueth for comfort: If any man sin, we haue an aduocate with the Father, Iesus Christ the righteous. For Iesus is not to bee tied onely to such sins, as neuer were committed before, but is also to sinnes often fallen in­to: So that frailty, and not loose­nesse be the cause thereof. And an Article of our faith it is, to beleeue the forgiuenesse of sinnes; shall we glosse vpon it thus, that is, of such sinnes as I neuer committed but once? Surely if we doe, it must bee said, cursed bee the glosse that cor­rupteth the Text. For that Article compriseth all sinne, before Bap­tisme, and after Baptisme; before repentance, and after repentance; for euer throughout the course of our liues, &c.

Vse 3 Lastly, the vse may serue to in­forme our iudgements, that sinne and wickednesse, causeth the Lord to translate a people here and there, and to spew the vngodly out of [Page 149]their lands, goods, and dwellings. For the seauen nations,Leuit. 18. 24. which the Lord cast out before Israel, were cast out, because they had defiled themselues with sinne.vers. 25 The land (saith the Lord) is defiled; therefore I will visit the wickednesse therof vp­on it, and the land shall vomit out h [...]r inhabitants. vers. 28. For shall not the land spew you out, if yee defile it, as it spewed out the people, that were before you? and it is a commande­ment, saying:Leuit. 20.22. Ye shall keepe therfore all mine ordinances, and all my iudg­ments, and doe them, that the land whether I bring you to dwell therein, spew you not out. But me thinkes I heare some obiect, and say; If such an one for his sinnes bee cast out of his house, land & liuing; how com­meth it to passe, that hee to whom the Lord hath giuen it, is as wicked as he that was cast forth: I answere, It may so come to passe in the iu­stice of God, that the rod, which the Lord vseth to correct one for sinne, may afterward it selfe bee throweeIsa. 10.5.12. [Page 150]into the fier. Wherefore (I beseech you) in the feare of God, euen as you would be preserued aliue, and after this life, saued for euer, lay a­way Atheisme, Heathenisme, Pa­pisme, and Brownisme, with all sin and wickednesse; and continew in the profession of the Gospell, that you may dwell in the Lords fauor, and inherit the land of the liuing for euer.

Doct. 2 Againe, in that he saith, that thou mayest be helped.

It may serue to teach vs, that all our righteousnesse, and all that wee doe in the seruice of God, bringeth no aduantage nor profit vnto God; but the end why God requireth o­bedience of vs, is for our owne good and welfare, prooued heere; sanctitie is required of vs, but for our owne good, that wee may bee saued. If a man should be an earnest sutor to his neighbour, and impor­tune his neighbour, not for any thing for himself, but for his neigh­bours owne good; would not e­uery [Page 151]man condemne that man of great follie, if hee should reiect his requests: yet the Lord of heauen and earth daily importuneth vs, and that for our owne euerlasting gaine (which is godlinesse) to bring vs to eternall blisse; and wee turne the backe, and giue him the left eare; like gracelesse children, vpon whō their parents bestow many meanes, and much money, in schooling; and otherwise, to haue them thriue in learning, and trading; but all in vaine. Know (dear Christians) that your comming to Church, and giuing your presence at a Sermon, is not to countenāce the Preacher, nor to the glory of God onely, but it is for thine owne gaine, not only the gaine of spirituall graces, but of temporall good things also. For as Iob saith:Iob 22.3. Is it any thing to the Al­mighty that thou art righteous? is it profitable to him, that thou ma­kest thy waies vpright: therefore ac­quaint thy selfe (I pray thee) with him, and make peace,vers. 21. thereby thou [Page 152]shalt haue prosperitie. For if thou returne to the Almighty, vers. 23. thou shalt bee built vp; thou shalt lay vp gold for dust, vers. 24. and the gold of O­phir, as the fliuts of the riuers. Yea the Almighty shall bee thy defence, vers. 25. and thou shalt haue plentie of siluer. Deut. 5.29. Who can denie, and reade this, but that all,Iob 35.7. that the Lord com­mands,Psalm. 16.2. & 50.12 & 116.12. is for our welfare, vnlesse we will denie God himselfe?

The reason of this truth is, be­cause God is Almighty, and able to glorifie himselfe without vs.

But heere a question may arise,Mat. 3.9. which is this; If our seruice doe not profit God, why doth the Lord require it, it seemeth he hath some respect to himselfe?

No such matter. But when hee requireth vs to abstaine from euill, and doe good, hee onely conside­reth, what is good for vs, and neces­sarie for our saluation. Let vs doe well then, and the same shal returne to our selues for good: if we doe e­uill, it shall returne to our losse. [Page 153]And this is that, which God giueth for doctrine to Cain, Gen. 4.7. If thou do well, shalt thou not bee accepted? and if thou doest not well, sinne lieth at the doore. For it cannot be said, that we can diminish any thing of God, or that wee can rob him of any thing he hath. Therefore a man (by all the sinnes that hee committeth) shall hurt none so much as himselfe; and likewise the profit that commeth of righteousnesse, returneth to his owne person.

Vse 1 The first vse serueth, to set forth vnto vs the inestimable goodnesse and loue of our God towards vs, who soliciteth vs daily, that wee might doe our selues good. For he commandeth vs diligently, and de­clareth vnto vs how we should liue. And all this hee doth, that hee may procure our wealth here, and salua­tion in heauen.

O consider (deare brethren) if any of you should so serue your neighbour, without respect of your owne profit, and bee so carefull of [Page 154]another mans benefit, that you should goe and solicite him, say­ing: You must do this and that, &c. and so should continue euery day to stirre him forward, and to set him in order vnto the businesse, whereof no profit should redound vnto him­selfe: were not this a token of a rare and singular loue? And euen so doth our God deale with vs; hee calleth vs by his word, wooeth vs by his Prophets, draweth vs by his Spirit, that he may pardon vs by his mercie, and saue vs in his sonne, ac­cording to his promises.

Vse 2 Wherefore (deare Christians) let vs not looke for the blessings of God in this life, or for saluatiō after this life, because by our life holy, we haue done the things which the Lord hath commanded; and thero­by haue brought profit, gaine, ho­nour, or glorie to God; for so to presume for Gods fauour, is a pre­sumption without cause; for wee can doe God no good with all our holy life. Neither let vs presume in [Page 155]respect of God, for hee neuer hath done vs any euil. Neither let vs pre­sume in respect of our selues, for there is nothing in vs, to moue vs to presume of Gods mercie: for in vs, that is, in our nature dwelleth no good: for we cannot think a good thought as of our selues. If we had done God any good; or done more good, thē by the law we are bound to doe; or if God had done vs any euil, then we might haue presumed, by the law of right and reason, and by the law written, that, God being bound to reward, or recompence, wee ought not to bee sent emp­tie away: But being with vs now, as it is, there is not any thing in flesh and blood, that may cause vs to presume. Therefore let vs con­firme our iudgements, that in the day of our account before God, we must flie from our owne merits and deseruings, be our workes neuer so many, or so glorious: for we bring no gaine nor profit to God by our righteousnesse. From whence (me [Page 156]thinkes) I heare some obiect and say: If God doe not gaine by our righteousnesse; then wee cannot hurt him, nor diminish his Maiestie and glorie by our sinfulnes. And then it is no matter how wee liue: nor any reason or iustice, that God should condemne and cast away the worke of his own hands, for do­ing such things, that neither do him good nor hurt.

1 The obiection standeth on three parts. The first question is, whether wee doe hurt God, or diminish his glorie by our sinnes?

I answere, that our sinnes cannot diminish the glorie of God. For God knoweth how to bring light out of darknesse, and to turne our sinnes to the glorie of his Maiestie,Exo. 9.16. as he did the sin of Pharaoh, Rom. 9.17 against the Israelites.

2 And to ye second question, which saith, it is no matter how we liue, if God be neither profited nor glori­fied by it.

I say, wee doe much dishonour [Page 157]the sacred word of God, which as it is holy, so in euery page, line and lease calleth vpon vs (as for a matter of weight, and of importance) to be rich in good workes: which though our holinesse profit not God, yet, neuerthelesse, God declareth that hee accepteth our doings, and ma­keth account of them, as though they were of some value. For which cause God likeneth himselfe to a husbandman that hath a vineyard, who causeth it to bee dressed;Mat. 21 33. and 13.4. and hath a field, and reapeth corne of it: In which similitudes, God decla­reth,Mar. 12 1. that hee doth account our workes,Ioh. 15.1 as sweete and pleasant sa­crifices in his sight: And to encou­rage vs to the workes of charitie, he saith, that when we doe good to the poore,Mat. 25.40. it is as if wee did it euen to him, it is as if wee did it euen to him, and he accepteth it as done vnto himselfe. Thus you see, that our God, to encourage vs to doe well, will accept things whereby he taketh no profit. And therefore doth require it, as though hee were [Page 158]the better by it, and also promiseth that wee shall not leese our labour thereby, neither that it shall bee a thing vnprofitable for vs. Therfore that wee leade a good and a godly life, is a matter of great necessitie.

Concerning the third part of the obiection, saying, that it is against reason and iustice, that God should condemne and cast away the worke of his owne hands, for such things that neither doe him good nor hurt.

I answere, that reason requireth sinne to bee punished; and iustice commandeth that the euill be cor­rected, and the righteous rewar­ded. And the word of God soun­deth in infinite places, that Gods glorie cannot bee lessened,Mat. 3.9. nor his royall seruice diminished, by infli­cting condigne punishment in the condemnation of the vngodly. For God is able of stones to raise vp children to Abraham. Wherefore let vs in the feare of God euery one endeuour to bee religious, if it bee [Page 159]but to, make the Common-wealth peaceable, and the kingdome hap­pie, 1. Sam. 12.14.15. For the cause why Ahabs gouernment was not so good as Dauids; nor Rehoboamt so peaceable as Salomons; surely it was, because the one was establi­shed in the law of God, and the o­ther was mingled with filthie Ido­latrie. The one was gouerned in wickednesse, and the other in the feare of God. For the Lord saith. For the transgression of the land▪ Pro. 28.2. there are many Princes; but by a man of vnderstanding and know­ledge, a realme likewise endureth long.

Lastly, it serueth, to reproue A­theists, carnall Gospellers and Pro­testants at large, that thinke God is bound & beholding vnto them, if they doe but come to Church, to grace the Ministerie with their pre­sence. But know for a certaine, whatsoeuer he be, that walketh af­ter the lusts of his eyes, and the wic­kednesse of his owne heart, when [Page 160]others shall be preserued, hee shall perish; and when others shall bee saued, he shall be damned. For the Lord Iesus shall shew himselfe from heauen with his mightie An­gels, in flaming fire, rendring ven­geance vnto them,2. Thes. 1.8. that doe not know God, and which obey not vnto the Gospell of our Lord Iesus Christ. And this our example, our Prophet and our text, crieth loud in our eares, O Ierusalem, wash thy heart from wickednesse, that thou maiest be saued. Euen so, come Lord Iesus, come quick­ly. Amen.

FINIS.

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