haue more busied the Magistracie to set foorth good orders both for the relieuing of the one and punishmeÌ„t 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 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 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 Iudas-like 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 prophanaâ—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 Protestantâ— 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 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 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 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 soâ—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
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 desâ—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 Iaphâ—â—â— may be allured to dwell in the â—ems of Sam. And that none may stand vp to excuse himselfe my words do not poynt to the Assyrions Idumeâ—ns nor Moâ—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 heâ—reâ— 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 insulâ— is defiled For I must tell you you are no better 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 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 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 Concerning the fust point containing the Acclamation in the coÌ„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. â—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 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 theÌ„ 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 â—n office in Church or Common-wealth with a promise of bestowing sit gifts for the discharge thereof To this end Kings Prophets Priests in the old Testament were â—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 Ireâ—ans Lib. 3. cap. 3. 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 froÌ„ the Church by whose hands the Lord sendeth forth fit men into the Ministery ought to be heard of the Lords people 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 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 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 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 eye-lids windowes for light the mouth a doore to let in prouision the tongue a speaker to call for that 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 â—1 â—â—al the teeth grinders of natures prouision is not the pâ—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 ministeâ—ie that runne before they are sonâ— Yea not onely Diuinity reason and nature but Christian policie proclaimeth that if Iudget Iesticâ—â— 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 For application It sâ—rueth to teach vs that as many â—s â—aue any feare of God ought to heare with 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 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 froÌ„ man and not from God what Sacraments may hee administer that hath no lawfull calling to the ministery 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 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 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 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
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 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 setteth downe for doctrine Act. 20.3 saying I ceased not to warne euery one 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. 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 feâ—â—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 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 seâ—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 Proâ— 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 thâ— 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 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 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 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 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. The vse serueth to teach vs to abhorre their prophanenesse that vnder the continuance of any publike or particular afflictioÌ„ 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 and in loue receiue vs to glorie Psal 103.9.13 For our God is an â—lluring God Cant. 5.2 Gen. 9.27 he shall allure Iâ—pheth to dwell in the tents of Shâ—â—â— But here me thinks I heâ—â—e some politike Protestant of estate 〈◊〉 Papist in heart say If the 〈◊〉 bâ—e thus full of compassion to â—â—â—iâ—e by all meane a sinners and such aâ— 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 sâ—moâ—â— memorie and they haue been loâ—â—â—gly intreated by his Maiestie and curteously perswaded by their brethren to tread in the Kings high way But all in vaineâ— which sheweth 〈◊〉 an vnion of religious 〈◊〉 harderâ—hing to effect â—hâ—â—aâ—â—n vnion of kingdomes Fâ—â—â— I â—peaâ—â—â— 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 nullâ—â— fâ—â—â—t as fidei Cyp. ep 55. 2. Cor. 6 14.15 perfidia potest God and Bâ—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 transgressioÌ„s broken for our iniquities the châ—stisement 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 rarâ—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 the 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 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 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 imitâ—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 bodies Be pleased to know as no Ancient faith that Ambros ad Var. câ—ll Epise suâ—â— Luc. lib. 5. Mansâ—â—â—tus homo cordis est mediâ—us And againe Beatus qui soueritatâ—â— man sâ—â—tudiâ—â—â— tâ—â—oâ— vt altâ—râ— dise iplâ—â—â—d seruetur alâ—erâ— iâ—â—oâ—â—â—nt 〈…〉 â—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 â—herâ— would doe if the Lord restrained them not how in colour of office and pretence of law iustice is wreâ—ied and the Lords people abused which maketh me to thinke that if they had Prince and Preâ—â—â—â—â— and law and all to backe them no raging crueltie would be left vndone Well God Almightie blessâ— 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
and repentance is an action pressed vpon vs and that from God For it is his coÌ„mandement we must wash therefore we are vncleance Doct. 1 From whence the instruction is that there is not any thing in al this world that doth defile the soule and body in the sight of God as sin doth Proued here That which is not defiled need not to be washed But here man is commaÌ„ded to wash himselfe therefore he is defiled Sinne is called rottennesse and corruption and is that which wee haue drawne either by propagation from our parents in originall sinne which hath defiled and corrupted the whole nature of man that he is blinded in vnderstanding froward in will and rebelling in all his actions against the will word of God or else it is the increase of this vncleannesse which wee haue greatly augmented by our owne euill practise and wicked conuersation and is that which the Apostle calleth old leauen to be purged 1. Cor. 5.7 that it may be a new lumpe This vncleannesse of sinne was prefigured in the ancient washings of Aaron and his sonnes with water at the doore of the Tabernacle Exodus 29.4 And in the typicall and signifying washings of the old Testament foreshewing the cleansing and purifying of our hearts in the Gospell Mat. 5.8 For Gods Altar and seruice must bee compassed with innocencie the Lord will be sanctified in those that come neere him Leu. 10 The purification of the soule and bodie is the fruite of sauing hope 1. Ioh. 3.3 For euery one that hath this hope in him purgeth himselfe as he is pure This vncleannes is deciphered in Ezek. 16.6 for the Lord vnto whose eyes all things are naked Heb. 13 4. seeth euerie one polluted in his own blood Luk. 10.30 It is the spirituall pitch that who so toucheth is defiled therewith Sin doth mortifie vs and maketh vs dead to grace and goodnesse And in the old Testament he that touched a dead carkâ—se was vncleane and might not come into the Sanctuarie till he was cleansed Vse 1 The first vse is to teach vs to labour with our owne hearts to hate and abhorre sinne in all but specially in our selues and that with a perfect hatred euen more then the diuell of hell for he cannot hurt vs till sinne doe staine vs. Sinne is that which much delighted the diuell and therefore it is the Tempters office and continual endeuour to prouoke vs to sinne Therefore he is called an Enemie Apocal. 12.10 an Accuser a Compasser Iob. 1.7 a Sister Luk. 22.31 a Deceiuer GeÌ„ 3.13 Wherfore I beseech you trust him not for hee hath a minde to get all the members of thy body and all the affections of thy soule from out of Gods seruice into his slauerie and subiection Sinne greatly displeaseth God and therefore he hath euery where in his word threatned fearefull punishments against the transgressors of his law Leuit. 26.15 Deu. 28.15 And there hath been none so deare nor is any so beloued vnto God in heauen Paradise nor in the earth but for sin the Lord hath punished The Angels that kept not their first estate Iude epist they are reserued in chaines of darknesse for euer to be punished Adam for sinne throwne out of Paradise The Canaanites with their sixe bordering nations disinherited and cast forth of their countrie The first world drowned Sodome and Gomer burned Kings vnthroaned Iudges Magistrates strooke downe from the bench and the Mightie cast from their seates Yea the Lord forsooke his own inheritance euen mount Sion which hee loued because they sinned against him that so the saying of his Prophet might be true Psalme 5.4 Thou art not a God that loueth wickednesse neither shall euell dwell with thee The foolish shall not stand in thy sight for thou hatest all them that worke iniquitie Isai 1.16 Wash you make you cleane put away the euill of your workes cease to doe euill learne to doe well and then come and let vs reason together For wee must wash our hands in innocencie before we may come to compasse the Lords Altar Vse 2 Here also it serueth to informe our iudgements concerning sin and wickednesse namely that euerie sinne defileth and subuerteth the worke of God it turneth good into euill faire into soule forme into deformitie and life into doâ—â—â— And this doth the holy Ghost teach vs Tit. 1.15 saying Vnto the cleanâ— are all things cleane but vnto them that are defiled and vnbeleeuing Is nothing cleane but euen their minds and consciences are defiled Should not this deare Christians inforce vpon our consciences this doctrine of sanctification and cleansing of our flesh and spirits from wickednesse suh it defileth all things it commeth neere Let Gods word come to a sinful he are it is defiled as pure water in a foule vessell What is there in man or without man that sinne hath not defiled It hath made our tongues become Adders speares our lippes instruments of guile our hands to worke iniquitie and our feete to runne to euill and to shed blood But what speake I of the defilement of the members the Spirit saith sin defileth the very minds and consciences of men And how should it bee otherwise for if sin so abuse the naturall parts what will it doe with the minde It grieueth me to tell you but I will tell you that it may warne you It turneth prayers into cursing it vseth knowledge to beguile the Scriptures to couer prophanenesse it vseth their wittes to cauill which brings Lawyers much gold and siluer it vseth wealth to oppresse strength to steale to wine and to women It vseth naturall wisedome to maintaine vnnatural blasphemy It vseth hunger to gluttonie thirst to drunk â—â—ues garments to pride honour to disdome marriage to lust offices to briberie the Minssterie to contention saw to delay It vseth the day to open euill and the night to secret shame Shall I cease here I weepe to speake it It either despiseth or wresteth damnably the holy and sacred word of God and the ordinances of God it prophaneth wickedly For haue we not in this our age to fill vp the measure of vncleannesse haue we not Ribaldrie as in Playes and the like committed to the presse to be commended in print lest posteritie should want patternes of impietie Whoredome with some is good physicke honestie is but foolerie knauerie is commoditie dissembling is discretion and idlenesse is gentrie If this bee not cleansed with the winde of the law or cut downe by your sword of iustice or purged with the Lords fanne to what height of sinne shall we grow vnto But the thing which I admire is this that God Almightie for all this doth suffer vs stil to liue It may be hee doth it that his long patience might leade vs to repentance or that wee should fulfill the measure of sin in defying the grace of God as wee haue defiled the nature of man that so at last we may abuse death as we
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 lose life eternall Cyprian in ser dâ— mortal circ med Hortamur dâ—â— 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 Qâ—um istinc excessum fucrit nullus â—aâ—â— locus poenitâ—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 peccâ—torâ—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 â—2 9.13 ar 4. ad 2. â— p. 9.62 ar 9. corpor saith Dicendum quod mereri dâ—mererâ— pâ—rtiâ—â—â—â— ad slas 〈◊〉 viâ— Wee must say thâ—â—to merit or demerit pertaine to the state of the way that is to this life And thus 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 Bethâ—sdâ— Ioh. 5. â—7 must wash her selfe It is the desire of corrupt flesh and blood to fish in other mens watâ—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 homeâ— as we do when we goe abroad we should see more beâ—mes in our owne eyeâ— thâ—n 〈◊〉 in our neighbouâ—â—â— and 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 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 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 theÌ„ 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 in others And euer giue vs grace O Lord first to sit iudge in that 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 Vnne quisque proximus sibi for hee that loueth not himself wil not loue any Potésne alium malius noscere quà m 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 beâ—â—t with that in another which you will not doe in your selfe A worthy obseruation For many Magistrates masters take libertie to do that which if their seruants doe they must sharply be rebuked if not punished as
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 Iâ—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 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 â—ee cannot haue a sanctified life tiâ—â— we haue a cleane and sanctified heart Match 15.19 Therefore saith our Prophet O Ierusalem wash thy heart For out of the heart come euill thoughts murthers adulteries fornicatioÌ„s thefts false testimonies slanders Make the tree good Mat. 12.33 and his fruit will bee good For the heart is as a King fiâ—â— in capsula cordis his throne and state with his animales viâ—tâ—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 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 For if the â—â—rt be good the tongue will vtter forth good matter Psalm 45.1 and speakâ— 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 pâ—â—tâ—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 the theeues at the gallowes that there exclaim against their parents 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 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 Auâ—n and Catthâ—â—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 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 takeÌ„ 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 Mâ—ny speake and preach placentia mercy and merrie 〈◊〉 some cry 〈◊〉
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 for Solifidianâ— 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 theÌ„ 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 The first is the Prophanâ—tion of the Sabbath The second is the taking of Gods name in vaine The third is Pride The fourth is Contention 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 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 executioÌ„ 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 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 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 dâ—shonor to God were but a small sinne but much 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 aâ—â— 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 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 Minâ— 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 theÌ„ the Lord will make thy playne 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 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 theÌ„selues which was said of him by Suetonius In Nerone nullam vesâ—â—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
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 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 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 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 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 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 And to the 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 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 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 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 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