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
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
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