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
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
consciences Oh my beloued know it for certaine that the want of giuing credit 〈◊〉 Gods word is no little cause of many of the sinnes wee commit For could people liue as they doe if they beleeued our preaching wee may well therefore say with the Prophet To whom is the arms of the Lord reuealed Fearefull is it to see some men to make no more of the Sermons of the Lords Prophets and seruants then of a fullers song Ezech. 33.31.32 Then art vnto them as a iesting song of one that hath a pleasant voice and can sing well for they hearâ— thy words but they doe them not The second vse is to confirme our iudgements touching the authority and largenesse of the Commission of the Lords Ministers that it is not light small of no worth but very great and waighty And this is worthie in these our euill daies the inforcing For Ministers preachings with too many is not so much respected as a winters tale nor the Church of so much esteeme as an Ale-house But I hope better things of you that you will not lightly regard their authority of whom Christ hath witnessed Mat. 16.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against which the gates of hell shal not preuaile And for their Commission it is very large Ier. 11.10 Behold I haue set you ouer nations and king domes to plucke vp and to 〈◊〉 out to destroy and to throw downs to build and to plant Therefore beleeue it the Ministers of God haue authority to reproue Kings and Princes Iereâ—â— 27.2 as the Prophet saith but not to excommunicate Kings as the Papists say They haue authority to counsell exhort Kings as God hath said but not to dethrone depose remous and kill Kings as the Priests and blood-thirsty Iesuites say The Minister hath authority 〈◊〉 Christs name to pronounce â—â—â—giuenesse of sinnes to all that beleeue as Saint Iohn saith 20.150 but not to curse absolue whom he will as the Pope saith Hee hath authority to reproue things amisse in Church and Common-wealth by doctrine as the word saith but not of himselfe to reforme by practise as Schismatickes and Brownists say So that establishing or remouing of Princes belongs to God onely and forgiuenesse of sinnes to God onely and the gâ—bernation of Church and Common-wealth belongs to Princes onely built he reprouing of sins in all belongeth to Ministers also And this is the Innocency of the Doue and the wisdome of the Seâ—pent that ought to bee done in loue in order 〈◊〉 in place with discretion and circum spectious 〈◊〉 soule for soule if wee doe no◠〈◊〉 this Here I become in the Lords behalfe an humble sutor vnto you that as the Lord hath honoured your Honour with authority so you would bring all your honour and authority to honour Iesus Christ in his Ministers They are but seruants bee not angry with them they must deliuer their Lords message it is nothing to them agree with their Lord and Master and they will be content Vse 2 Lastly this doctrine crieth vpon vs to haue reuerent estimation and regard of the Ministerie and not contemne the Prophets lest wee grow to despise prophecie 1. Because God speaketh by them they present the person and voice of the Lord vnto vs and should not wee reuerence them they are the Lords Embassadors and may not they stand couered before vs they are the Angels of the Lord of Hosts at whose feet Iohn the Apostle sell downe and should wee spurne them with our feet They are the Fathers and Stewards of our Countrey to prouide the foode of our soules and should wee denie them the food of their bodies They are the strength of the land euen the Chariots and Horsemen of England and should wee not defend them But heere I stand amazed desiring teares rather then words to lament the contempt of the Lords seruants Time was when their feet were beautifull that brought the glad tidings of the Gospell but O quantum mutatus ab illo Now their persons are reiected Time was yea time is that the face of a smoakie Kemarius a sillie Frier hath been and is more regarded then the person of a Reucrend Bishop yet Chrysostome called them Heretickes that speaking with a Bishop or of a Bishop and would not call him Bishop not Archbishop not most religions nor most holy yea graue Pastors and poinfull Preachers are with some not so much respected as al the make-bates and tale-bearers of the world O tempora ô mores Is our God of lesse honour our religion of lesse worth our soules of lesse account with vs then with them farte be it from vs. Once an Ancient said Tutior est disoâ—â—tis quà m docentis conditio It is better to learne then to teach But we may say Tutior est peccantis quà m argaintis conditio It is more safer to commit sinne then to reproue frone For to tell any of their vncloannesse is to make himselfe a prey For doe wee not liue to see the Preachers mocked as Elisha was the Sabboths polluted and the Princesâ—â— of all professions I meane Diuinity the preaching of the word become vile in respect the poorest in practise and the meanest in shew What shall I say vnto you or how shall I confuit you ye seeuants of the Lord are wee not disdained are wee not made a â—coâ—ing stocke a table-talke and accounted as the filth of the street and of scouring of all things vnto this day and like still to continue to exercise your patience and to make triall of your humility Yet this I am bold to speake for your comfort that he or shee that despiseth you despiseth the Lord Iesus Matth. 10.40 Luk. 10.16 Exod. 16.8 1. Sam. 8.7 The third part Now I entreate your patience to speake of the matter it selfe O Ierusalem wash Sanctification is exercised about sinne and holinesse for wee must wash and cleanse away sinne and wickeducsse and embrace true holinesse and righteousnesse which is partly a detestation of former sins in which wee haue taken pleasure and partly a delight and a hartie loue of righteousnes commanded in the royall law Looking vpon the monstrous horrid vncleannesse of this age I stand amazed whether I should behold it with the eyes of Timoâ— to hate it or of Heraclîtus to lament for it and whether I should more hate or lament the sinnes of the time after a short pause I resolue to entreat you to ioyne your teares with heartie prayers to wash away the ingrained dye of sinne And comming to the points pointed for instruction I beseech you obserue with me that vertue is a taske a worke a thing and not worden Wofull it is to see how we turne not onely it but the word of God into words holding religion and sanctification but a table-discourse to touch the eare not to pierce the heart and hold our selues busied in cold controuersies which in the vnlearned rather extinguish then kindle zeale But know Right Honorable that sanctification
THE LAVER OF THE HEART OR BATH OF SANCTIFICATION Preached at Pauls Crosse the first of September last 1615. By GABRIEL PRICE Minister and Preacher of Gods Word ISAY 1.16 Wash you make you cleane take away the euill of your workes from before mine eyes cease to doe euill learne to doe well c. AT LONDON Imprinted by Felix Kyngston for Thomas Man 1616. TO THE RIGHT HONORABLE HIS VErie good Lord and Patron ROBERT Lord RICH Baron of Leez GABRIEL PRICE wisheth all grace peace and ioy in beleeuing with increase of Honor in this life and eternall happinesse in the life to come I Haue presumed which I haue loÌ„g purposed to offer vnto your Honor some poore token of that dutie which bindeth mee vnto your Lordship while life lasteth hauing gotten some fit occasioÌ„ to expresse my loue I thought not to pretermit the same but therin to shew my minde and poore abilitie wherein I may doe your Honor any seruice Therefore after I had yeelded to publish this Sermon I remembred the blessed holie Euangelist Saint Luke penning and publishing the heauenly storie and blessed Gospel of Iesus Christ did dedicate the same to one Theophilus a noble man of singular credit and authoritie which moued me to make choice of your Honour to become a Patron refuge vnto my poore and simple meditations in a Sermon preached at Paules Crosse as the title sheweth and is a Treatise tending to sanctification which according to the time I haue amongst others brought my present and as I hope contrarie to Mithridates sword is more pretious and richer within then it is without and which with the New yeere as a New-yeeres gift I humbly present vnto your Lordship that vnder the shadow of your Honorable acceptance it may finde some rest and reliefe To whom being diligently read and often meditated vpon I doubt not but it will be fruitfull to inflame a zeale of Gods glorie and furtherance of his religion Wherefore my humble desire is your Honour would vouchsafe the patronage hereof then I doubt not but more learned then my selfe will accept my good will and good men will helpe mee with their prayers to God for the encrease of his grace to the further inloâ—ging of the kingdome of his holy sonne Iesus Now the very God of peace sanctifie your Honour throughout and in the perusing hereof to measure the commendation to the glorie of God by the liking and feeling of your own heart so shal I haue what I desire and my paines shall bee more then sufficientlie recompeÌ„ced Praying vnto God that you may liue long to the benefit of your Countrie the aduancement of your Honour the comfort of learning and aboue all that your whole spirit and soule and bodie may bee kept blamelesse vnto the comming of our Lord Iesus Christ to his glorie who shall glorifie you in the Heauens Amen TO THE GODLY and well disposed Reader HAuing taken in hand to entreat of this place of Scripture according to my poore talent wherewith God hath enabled me at the sundry motions earnest requests of some of my friends such as feare God I was earnestly desired to put the same in print for the benefit as they said of others whose christian desier I take in this case as a sufficient calling hereunto neither do I yet see how I could haue made them a denyall without some preiudice to their soules and some checke vnto mine owne conscience For the matter it selfe containing The Lauar of the heart or the Bath of Sanctification I confesse is of that excellencie that it requireth both large and deepe discourses wherein both learned and godly haue not bin wanting In this corruption of nature it is not possible to do any thing so exactly well but will bee carped at depraued and slandered so that who offereth any thing to the sight of the world must make ready his backe for the deepe surrowes of euery byting censurer Psa 1.9 3. Therefore who am I that I should take vpon me to set forth and publish any thing the vnworthiest I confesse of many hundreds and the vnablest of many thousands yet seeing many things more simple lesse needfull and profitable are not only suffered but alowed to come abroad I am â—â—t altogether discouraged neither hath any man iust cause to accuse me in this my honest enterprise And so much the lesse because my care hath been to bee sound and plaine for the benefit of the simplier sort and especially for the satisfying of such honest and good hearts as desired to peruse that with their eyes which they heard with their eares that so better meditating and remembring that which otherwise they forget they might make their hearts as rich in grace as Sermons according to the truth of God are full of goodnesse If thou gentle Reader meete with any thing in any part of the Sermon that thou shalt iudge worthie the censuring as me right in vnderstanding me as I expresly spake it and let me before aâ— vncharitable opinion be setled I pray thee haue some brotherly signification thereof and I shall be most ready God willing to satisfie thee therein or to alter or to better my iudgement if any man out of the word of God shall offer to instruct me for as I desier to teach what I know without grudging so I disdaine not to learne that wherein I am ignorant without blushing we know nothing yet as we ought to know saith the Apostle therefore I doe not presume of perfection I confesse much imperfection euery way and in this do wholy and humbly submit my selfe to the iudgement of the Church as I do for my sinfull life in Christ craue mercy of God The Lord enforme vs all with all profitable and conuenient trueth and frame all our affections thereafter And the Lord giue vs all grace to turne our hearts from the world vnto God our contentions into the peace of the Church and our mindes into loyall obedience vnto Soueraigne authority and our prayers and thanksgiuings for our gratious and dread Soueraigne King IAMES Amen Amen THE LAVER OF THE HEART OR THE Bath of Sanctification IEREM 4.14 O Ierusalem wash thine heart from wickednesse that thou maiest be saued or helped or kept THe blessed Apostle S. Paul Hebr. 5.13.14 coÌ„pareth the Scripture to the Store-house of a rich and plentifull house-keeper wherein is laid vp variety of victuals fit for all persons and estates both milke for babes that are vnexpert in the word of righteousnesse and stronger meate for them that are of riper age which through long custome haue their wits exercised to discerne both good and euill And our Saurouâ— Christ Matth. 13.52 compareth it to a treasurie wherein are things both new and old so that euery one may receiue hence what is conuenient for him new garments and new vessels may bee filled with new wine new cloth and old garments and old vessels may bee filled with old wine and old cloth
haue abused life for sildome doth hee dye well that liueth euill O my soule come not in to their habitation woe be vnto them for they follow the way of Caine are cast away with the deceit of Balams wages And now I turne vnto you the seruants of the Lord that haue as great care to keepe sinne from their soules as sicknesse from your bodies I beseech you in the feare of God and in the waightie consideration of your own sinnes euen for the Lords sake for your poore soules sake and for Iesus Christes sake that was made sinne for vs 2 Cor. 5.20 hearken to the counsell of our Prophet crying aloud in the audience of you all O Ierusalem wash thy heart from wickednesse detest and abhorre thy former sinnes forsake thy old way walke in newnesse of life cast away the workes of darkenesse and put on the Armour of light Rom. 13.12 Prou. 24.16 Hate all sin past care to preuent sinne to come and entertaine it not offering it selfe againe For the iust falleth and riseth againe but the wicked fall into mischiefe And this endeauouring the blessed spirit will helpe our infirmities and our heauenly Father make vs white in the blood of the Lambe Apoc. 7.14 For this is not the worke of flesh and blood although man bee spoken vnto as though he had power to doe it but it is the action and worke of the whole Trinitie and yet it is commanded as it were our worke Ephes 1.10 because God worketh in vs not as in stockes and stones but as in reasonable creatures for wee by the worke of his grace worke together with him yet still so as that sanctification is still wholly from God For first 1. Thes 5.23 â—â—t 3.5 Ephes 2.26 God the Father sanctifieth by giuing his Sonne God the Sonne sanctifieth by mortifying our sinnes by his blood and the holy Ghost sanctifieth by applying the vertue of Christs death and resurrection vnto vs. Ioh. 3.5 And we may be said to sanctifie our selues when we applie our will desire and endeauour in the vse of the meanes ordained of God And thus much bee said for the generall Now let vs in Gods feare fall vpon the particulars And first sanctification is an action teaching vs that true religion and vndefiled consisteth not in a speculatiue or contemplatiue profession but in an actiue and practiue conuersation in holinesse for knowledge without obedience encreaseth punishment Luk. 12 47. Mat. 7.22 24. Luk. 11.28 Iam. 1.23 25.27 For not euery one that saith Lord Lord shall enter into the kingdome but he that doth the will of the Father For pure religion and vndefiled before God the Father is this to visit the fatherlesse and widdowes in their aduersitie Mary and Martha will doe well so they be both in one house so will Christian profession and practise if they meet both in one soule Let a Christian take it a shame to bee like an Athenian that is to know what appertaineth vnto vertue but not to practise it And the God of heauen make vs all not only knowers speakers Preachers and professors of Gods word but doers thereof that we may be saued Doct. 2 Againe as it is a worke so it is a worke that may not be performed by an Atturney but by our selues in our owne persons for our selues must doe it for the commandement is Wash thy c. From whence the doctrine is that God requireth of euery Christian that hee performe the parts of Gods worship and the duties of charity actually himselfe vnto God and men before hee depart hence for himselfe and not by others for him Our learned aduersaries beare the world in hand that as we come to earthly Princes by mediators and solicitors so Christians ought to come to the Prince of Princes For they hold it presumption to prease into the presence of the King of heauen without the mediation of many If our God did feare the treasons of any or did not know or remember the wants of all his children himselfe or if hee could not heare all the sutes of all the world at one instant and if hee had not appointed his onely Sonne to be the onely meanes in whom wee haue promised accesse then their perswasion might haue passed for doctrine But the contrary on Gods part to vs is true Therefore let vs know that other mens good workes shall do no good for vs nor others prayers for vs without our owne workes and prayers for our selues For nothing more beloued brethren hath spoiled Church and Common-wealth then doing duties non per se sed per alium It hath brought ignorance into the Church and briberie into the Common-wealth which moued our renouned Soueralgue King Iames in his Basiliâ—on Doroâ— l. 2. p. 35. to giue this charge to the Prince his Sonne that be spare not any paines in his owne person to see iustice executed giuing for instance his most worthie Grand-father of famous memory whose honour was to bee stiled and called the poore mans King And in the 55. page his Maiesty counselleth the Prince once a yeere to visit the principall parts of the kingdome not referring to Vice-royes but to heare the complaints himselfe and to decide the principall matterâ— in his owne person And here you see the exercises of religion and parts of Gods worship must bee done actually personally of euery one of the Lords seruants for themselues This you call for at our hands the Preacher must be resident say you and must preach for himselfe and must not the hearer heare for himselfe also why say you one to another go you to day to Church and serue God for me and I will serue God for you to morrow This conceit moueth certaine to prepare Bead-men to pray while they theÌ„selues play But learne of our Prophet the parts of Gods worship must be performed of euery one of vs for our selues for anothers faith can not saue vs wee must pray for our selues for our requests are gâ—aâ—eed according to our owne faith Be is vnto thee as thou be leâ—â—â—st Therefore repent for thy selft confesse thine owne sinne rather then another shall declare it doe good workes for thy selfe for to giue blackes and large almes is good but one pennie with thine owne hand is a precious sacrifice in the eyes of God Remember the saying Galaâ—b 6.10 While we haue time â—â—e vs we our selues dâ—â— good vnto all men 1. The reason iâ— because the Prophet giueth it for doctrine Habac 2.4 For the iust shall liue by his owne faith marke the word his 2. Because wee may as well see by another mans eyes as goe to heauen by another mans workes 3. Because the question in the day of daies shall not be what other men haue done for vs but what wee haue done for our selues Mat. 35.42 that is whether with our owne hands wee haue giuen meate to the hungry drinke to the thirsty harbour to the stranger clothes to the
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