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A SERMON PREACHED AT great Yarmouth. The Text. Ieremiah 4.14. O Ierusalem, wash thine heart from wickednes, that thou maist be saued:
A SERMON PREACHED AT great Yarmouth. The Text. Jeremiah 4.14. O Ierusalem, wash thine heart from wickedness, that thou Mayest be saved:
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how long shall thy wicked thoughts remaine within thee?
how long shall thy wicked thoughts remain within thee?
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THe purpose of the Prophet in the former part of this prophesie (Worshipfull and well beloued) is to worke conuersion in the hearts of the Iewes:
THe purpose of the Prophet in the former part of this prophesy (Worshipful and well Beloved) is to work conversion in the hearts of the Iewes:
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and because (as Salomon sayes) A three-fold coard is not easily broken: and Because (as Solomon Says) A threefold coard is not Easily broken:
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so to the end that hee might with greater force, & more vehemencie, draw them thereunto, hee hath twisted and twyned together a three-fold cord,
so to the end that he might with greater force, & more vehemency, draw them thereunto, he hath twisted and twined together a threefold cord,
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an argument of a triple force and efficacie, to moue them to repentance.
an argument of a triple force and efficacy, to move them to Repentance.
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First, from the consideration of his benefits and mercies bestowed vpō them, in the second and third verses of the second Chapter.
First, from the consideration of his benefits and Mercies bestowed upon them, in the second and third Verses of the second Chapter.
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Secondly, from couenants and promises made vnto them, in the fourteenth verse of the former Chapter.
Secondly, from Covenants and promises made unto them, in the fourteenth verse of the former Chapter.
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Thirdly, from iudgements and threatnings denounced against them, in the seuenth verse of this Chapter, where the Prophet saith:
Thirdly, from Judgments and threatenings denounced against them, in the Seventh verse of this Chapter, where the Prophet Says:
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The Liō is come vp frō his den, the destroyer of the Gentiles is departed and gone forth, to lay the land waste, The lion is come up from his den, the destroyer of the Gentiles is departed and gone forth, to lay the land waste,
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and the Cities shal be destroyed without an inhabitāt. and the Cities shall be destroyed without an inhabitant.
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So that you see how wisely, & with what powerful discretiō, the prophet enforceth his exhortation. 1 From benefits bestowed: 2 From promises made: 3 From iudgements threatned.
So that you see how wisely, & with what powerful discretion, the Prophet enforceth his exhortation. 1 From benefits bestowed: 2 From promises made: 3 From Judgments threatened.
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So as, if benefits would not allure them, promises may prouoke them: if promises could not prouoke them, iudgements might feare them:
So as, if benefits would not allure them, promises may provoke them: if promises could not provoke them, Judgments might Fear them:
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when Nabucadnezzar should come as a roring Lion from his den, and their enemies the Caldeās, to lay the land waste,
when Nebuchadnezzar should come as a roaring lion from his den, and their enemies the Chaldaeans, to lay the land waste,
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and to leuell their Cities with the ground, when places full of inhabitants, should bee left without inhabitants,
and to level their Cities with the ground, when places full of inhabitants, should be left without inhabitants,
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when all the orders and companies of Israel, from the highest Cedar, to the lowest shrub, from the Prince of high estate,
when all the order and companies of Israel, from the highest Cedar, to the lowest shrub, from the Prince of high estate,
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vnto the man of low degree:
unto the man of low degree:
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when the heart of the king should perish within him, and the hearts of their nobles languish:
when the heart of the King should perish within him, and the hearts of their Nobles languish:
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their priests astonished, and their Prophets wonder:
their Priests astonished, and their prophets wonder:
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when the habitations of Sion should bee burnt with the fire of the enemie, and the streetes of Ierusalem scowred with the iudgements of the almightie:
when the habitations of Sion should be burned with the fire of the enemy, and the streets of Ierusalem scoured with the Judgments of the almighty:
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when they thought still to haue enioyed peace, the sword should pierce their flesh, and when they had swallowed vp aboundance, by reason of peace, they should wallow in the bloud of their owne destruction.
when they Thought still to have enjoyed peace, the sword should pierce their Flesh, and when they had swallowed up abundance, by reason of peace, they should wallow in the blood of their own destruction.
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I say, whē al this, as sodain as a tēpest, as swift as a flying Eagle, should come vpon them,
I say, when all this, as sudden as a tempest, as swift as a flying Eagl, should come upon them,
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then should they confesse their own wo, & professe their own destruction: Wo be to vs, for we are destroyed.
then should they confess their own woe, & profess their own destruction: Woe be to us, for we Are destroyed.
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Wherfore, as the Prophet had oftē before in the 1, 4, & 8. verses, laboured for their conuersion: Wherefore, as the Prophet had often before in the 1, 4, & 8. Verses, laboured for their conversion:
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so likewise, in this verse which I haue read vnto you, O Ierusalem, wash thine hart from wickednesse, that thou maist bee saued:
so likewise, in this verse which I have read unto you, Oh Ierusalem, wash thine heart from wickedness, that thou Mayest be saved:
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how long shall thy wicked thoughts remaine within thee? As if he should say, The Lord hath a quarrell against thee, O Ierusalem, he hath sharpened the arrowes of his displeasure, hee hath bent his bow and made it readie:how long shall thy wicked thoughts remain within thee? As if he should say, The Lord hath a quarrel against thee, Oh Ierusalem, he hath sharpened the arrows of his displeasure, he hath bent his bow and made it ready:
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the instruments of his wrath, and engines of his indignation, are prouided for thy destruction:
the Instruments of his wrath, and Engines of his Indignation, Are provided for thy destruction:
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Nabuchadnezzar and the Caldaeans are in lesse then an houres warning to execute his commaund, they stay but for the Lords watch-word, to say vnto thē, Goe, and they goe; Kill, and they shal deuoure:Nebuchadnezzar and the Chaldeans Are in less then an hours warning to execute his command, they stay but for the lords watchword, to say unto them, Go, and they go; Kill, and they shall devour:
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thy case being thus, there is no other remedie to bee had, or course to bee taken for thy safetie, but this:
thy case being thus, there is no other remedy to be had, or course to be taken for thy safety, but this:
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Wash thy heart from wickednes, O Ierusalem. Wash thy heart from wickedness, Oh Ierusalem.
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The words (as you see) doe contain nothing else, but an exhortation to repentance;
The words (as you see) do contain nothing Else, but an exhortation to Repentance;
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and in it I obserue these two things. 1 The exhortation it selfe. 2 The reason of it.
and in it I observe these two things. 1 The exhortation it self. 2 The reason of it.
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The exhortation it selfe, in these words: O Ierusalē, wash thine heart from wickednesse, that thou maist bee saued.
The exhortation it self, in these words: Oh Ierusalē, wash thine heart from wickedness, that thou Mayest be saved.
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The reason, in the wordes following: How long shal thy wicked thoughts remain within thee?
The reason, in the words following: How long shall thy wicked thoughts remain within thee?
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In the exhortation it selfe, I propound three poynts to bee handled: 1 The person exhorted:
In the exhortation it self, I propound three points to be handled: 1 The person exhorted:
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O Ierusalem. 2 The thing required: Wash thine heart from wickednes. 3 The end: that thou maist be saued. Oh Ierusalem. 2 The thing required: Wash thine heart from wickedness. 3 The end: that thou Mayest be saved.
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In the reason or argument, vttered by way of complaint, these fiue things offer themselues to our consideration.
In the reason or argument, uttered by Way of complaint, these fiue things offer themselves to our consideration.
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1 The circumstance of time, whereby the argument is enforced: How long? 2 The thing which hee complaines of:
1 The circumstance of time, whereby the argument is Enforced: How long? 2 The thing which he complains of:
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not actions or words, which are easily discerned, but thoughts. 3 The qualities of these thoughts:
not actions or words, which Are Easily discerned, but thoughts. 3 The qualities of these thoughts:
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they are not of any holy and sanctified disposition, but they are wicked. 4 The continuance:
they Are not of any holy and sanctified disposition, but they Are wicked. 4 The Continuance:
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for they haue not their motions and flittings, as the wind in the ayre, which is sometime in the East,
for they have not their motions and flittings, as the wind in the air, which is sometime in the East,
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and sometime in the west, but they abide by it, they remaine. Fiftly, the place of their abode, is not in any place about, or without vs,
and sometime in the west, but they abide by it, they remain. Fifty, the place of their Abided, is not in any place about, or without us,
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but within. Of these in order: and first, for the first, that is, the person exhorted. O Ierusalem, &c. Almightie God made a law, Deut. 2.10. that no Citie should be destroyed, before peace were offered vnto it, When thou commest neere a Citie to fight against it, thou shalt offer it peace:
but within. Of these in order: and First, for the First, that is, the person exhorted. O Ierusalem, etc. Almighty God made a law, Deuteronomy 2.10. that no city should be destroyed, before peace were offered unto it, When thou Comest near a city to fight against it, thou shalt offer it peace:
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and wee reade in the second of Samuel, 20. that the prudent and prouident woman of Abel, obiected this law to Ioab, in effect,
and we read in the second of Samuel, 20. that the prudent and provident woman of Abel, objected this law to Ioab, in Effect,
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when hee had cast vp a Mount against the Citie.
when he had cast up a Mount against the city.
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That speech of our Sauiour Christ, vnto the Cities of Coraysin and Bethsayda, giues vs to to vnderstand, that there were many notable things wrought in them,
That speech of our Saviour christ, unto the Cities of Corazin and Bethsaida, gives us to to understand, that there were many notable things wrought in them,
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before the woe tooke hold vpon them.
before the woe took hold upon them.
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So the Lord here threatning Iudah and Ierusalem, with the sword of the Gentiles, that the scouts came from a farre countrey, to compasse it round about,
So the Lord Here threatening Iudah and Ierusalem, with the sword of the Gentiles, that the scouts Come from a Far country, to compass it round about,
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as the watch-men in the field, for the vtter subuersion and desolation therof: yet hee offers peace vnto it.
as the watchmen in the field, for the utter subversion and desolation thereof: yet he offers peace unto it.
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The Prophet comes to Ierusalem, with a sentence of safetie in his mouth, as Noahs doue came to the Arke, with an Oliue branch in her bill.
The Prophet comes to Ierusalem, with a sentence of safety in his Mouth, as Noahs dove Come to the Ark, with an Olive branch in her bill.
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If a man should weigh the iustice of GOD in a ballance, and narrowhe examine it, hee shall neuer see it his maner, to punish any place,
If a man should weigh the Justice of GOD in a balance, and narrowhe examine it, he shall never see it his manner, to Punish any place,
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or plague any people, without iust cause:
or plague any people, without just cause:
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for, though hee lookes, for a time, with a sierce countenance, and threatens to send downe his iudgements as thunder-bolts,
for, though he looks, for a time, with a fierce countenance, and threatens to send down his Judgments as thunderbolts,
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and his wrath as a mightie tempest, to seaze vpon the wicked:
and his wrath as a mighty tempest, to seize upon the wicked:
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yet hee powres downe a sweete showre of his mercie before, so as, if there bee any insight or foresight in them, of Gods hand that hangs ouer them, they may preuent it.
yet he Powers down a sweet shower of his mercy before, so as, if there be any insight or foresight in them, of God's hand that hangs over them, they may prevent it.
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The Lord heere proclaimes open warre against his people:
The Lord Here proclaims open war against his people:
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yet the Prophet deliuers vnto them many good exhortations aforehande, as Ionathan shotte arrowes, to giue Dauid warning, that by repentance they might preuent his iudgements.
yet the Prophet delivers unto them many good exhortations aforehand, as Ionathan shot arrows, to give David warning, that by Repentance they might prevent his Judgments.
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O Ierusalem, wash thine heart frō wickednes, &c. Oh Ierusalem, wash thine heart from wickedness, etc.
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The same loue (beloued) which the Lord in former times bare to Ierusalem, and to the Cities of Iudah, is like to the lawes of the Medes & Persians, which are neuer altered,
The same love (Beloved) which the Lord in former times bore to Ierusalem, and to the Cities of Iudah, is like to the laws of the Medes & Persians, which Are never altered,
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but euer, and for euer are continued:
but ever, and for ever Are continued:
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and his mercie towards his people, riseth vp by degrees, like the water in Ezekiel, which at the first time came but to the anckles, the second time to the knees, the third time to his loynes, the fourth time it was as a deepe riuer,
and his mercy towards his people, Riseth up by Degrees, like the water in Ezekielem, which At the First time Come but to the ankles, the second time to the knees, the third time to his loins, the fourth time it was as a deep river,
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and not to be passed ouer; for the further hee waded, the deeper hee was plunged:
and not to be passed over; for the further he waded, the Deeper he was plunged:
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so Gods loue is inscrutabile quiddam, a thing vnsearcheable, & his mercie past finding out.
so God's love is inscrutabile Quiddam, a thing unsearchable, & his mercy passed finding out.
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And if euer age in former and precedent times had experience of it, if euer Ierusalem and the Cities of Iudah had a taste of it,
And if ever age in former and precedent times had experience of it, if ever Ierusalem and the Cities of Iudah had a taste of it,
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if euer the sweete showres of Manna rained downe vpon the Israelites;
if ever the sweet showers of Manna reigned down upon the Israelites;
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surely the sweete showres of his mercie haue plentifully beene powred downe vpon vs, and his loue hath embraced vs on euerie side.
surely the sweet showers of his mercy have plentifully been poured down upon us, and his love hath embraced us on every side.
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For God is not delighted in the destruction of a sinner:
For God is not delighted in the destruction of a sinner:
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he takes no pleasure to see the workmanship of his owne handes, and the children (as I may say) of his owne loynes, murdered and massacred in the streetes, by the sword of the enemie:
he Takes no pleasure to see the workmanship of his own hands, and the children (as I may say) of his own loins, murdered and massacred in the streets, by the sword of the enemy:
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and hence it is, that the Lord in so many places, and at sundrie times, by the mouthes of his Prophets, hath vsed exhortations euen without number, to disswade them from the cause of Gods iudgements, that is, from sinne, disobedience, and transgression.
and hence it is, that the Lord in so many places, and At sundry times, by the mouths of his prophets, hath used exhortations even without number, to dissuade them from the cause of God's Judgments, that is, from sin, disobedience, and Transgression.
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Especially, from the beginning of this Prophesie, Ieremie hath beene very earnest: as in the third Chapter, the Lord condemneth Israel for an harlot.
Especially, from the beginning of this Prophesy, Ieremie hath been very earnest: as in the third Chapter, the Lord Condemneth Israel for an harlot.
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Lift vp thine eyes, Oh Israel, vnto the high places, see and behold if thou hast not playd the harlot, &c. Thou hast sitten wayting for them in the wayes,Lift up thine eyes, O Israel, unto the high places, see and behold if thou hast not played the harlot, etc. Thou hast sitten waiting for them in the ways,
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as the Arabian in the wildernesse: yea, the land is polluted with thy whoredomes and abominations:
as the Arabian in the Wilderness: yea, the land is polluted with thy whoredoms and abominations:
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yet, when Israel had done all this, God sayde, Turne vnto mee: notwithstanding, shee returned not,
yet, when Israel had done all this, God said, Turn unto me: notwithstanding, she returned not,
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as her rebellious sister Iudah saw. Againe, in the fourteenth verse:
as her rebellious sister Iudah saw. Again, in the fourteenth verse:
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O ye disobedient children, turne vnto me, and I will take you, one of a Citie, and 2. of a tribe, and wil bring you into Sion, Oh you disobedient children, turn unto me, and I will take you, one of a city, and 2. of a tribe, and will bring you into Sion,
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and I will giue you pastors according to mine owne heart, that shall feed you with wisedome and vnderstanding. and I will give you Pastors according to mine own heart, that shall feed you with Wisdom and understanding.
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The like in the 22. verse, and in many other places:
The like in the 22. verse, and in many other places:
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the Lord seemes to bee mooued with a pitifull compassion and commiseration ouer his owne people:
the Lord seems to be moved with a pitiful compassion and commiseration over his own people:
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their case was pitifull in his sight, and their carelesse regard wrought sorrow in his heart,
their case was pitiful in his sighed, and their careless regard wrought sorrow in his heart,
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when he saw that howsoeuer he was prouident for their saluation, yet were they verie forward in their owne destruction:
when he saw that howsoever he was provident for their salvation, yet were they very forward in their own destruction:
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and the more carefull he he was for their conuersion, the lesse respect had they to his admonition.
and the more careful he he was for their conversion, the less respect had they to his admonition.
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Indeede true it is an auncient father sayth, The wicked alacrius currunt ad mortem, quàm nos ad vitam:
Indeed true it is an ancient father say, The wicked Alacrius currunt ad mortem, quàm nos ad vitam:
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they runne farre faster in the way to condemnation, then the godly doe in the way to saluation:
they run Far faster in the Way to condemnation, then the godly doe in the Way to salvation:
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as the Psalmist notes them for their haste, when hee describes the vngodly, as if they had wings on their heeles:
as the Psalmist notes them for their haste, when he describes the ungodly, as if they had wings on their heals:
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Their feete are swift to shed bloud. Their feet Are swift to shed blood.
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Yet the Lord (who as Dauid sayth) is merciful, gracious, long-suffering, and of great goodnes, laboureth to draw them home: Yet the Lord (who as David say) is merciful, gracious, long-suffering, and of great Goodness, Laboureth to draw them home:
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his heart breakes within him, and his bowels yearne with griefe, when he sees Ierusalem: that is to say, his own people, how wilful they are in their owne destruction.
his heart breaks within him, and his bowels yearn with grief, when he sees Ierusalem: that is to say, his own people, how wilful they Are in their own destruction.
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As I liue (sayth the Lord) I will not the death of a sinner: As if he should say:As I live (say the Lord) I will not the death of a sinner: As if he should say:
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The fault is not mine, when sinners drinke the dregges of iniquitie, when the scourge of my iudgements fasten vpon them:
The fault is not mine, when Sinners drink the dregs of iniquity, when the scourge of my Judgments fasten upon them:
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for I haue no pleasure to see the workmanship of mine owne hands perish in confusion:
for I have no pleasure to see the workmanship of mine own hands perish in confusion:
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As I liue, as I liue (sayth the Lord) I will not the death of a sinner. As I live, as I live (say the Lord) I will not the death of a sinner.
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Marcellus, after his souldiers had conquered Syracusa, not without the great slaughter of many, was so cōpassionate ouer them, that he went vp to the highest towre in the Castle, Marcellus, After his Soldiers had conquered Syracuse, not without the great slaughter of many, was so compassionate over them, that he went up to the highest tower in the Castle,
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and with teares lamēted the ruine & ouerthrow therof.
and with tears lamented the ruin & overthrow thereof.
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Plutarch speaks of one Pollio a Romane, who hauing inuited the Emperor Augustus to a feast, would haue thrown his seruāt into a deep poole in his rage, for a smal matter.Plutarch speaks of one Pollio a Roman, who having invited the Emperor Augustus to a feast, would have thrown his seruamt into a deep pool in his rage, for a small matter.
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The Emperor beholding his angrie spirit, controlde him with these words, Homo cuiuscun { que } conditionis, &c. A man, of what state or condition soeuer he bee,
The Emperor beholding his angry Spirit, controlde him with these words, Homo cuiuscun { que } conditionis, etc. A man, of what state or condition soever he be,
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if there were no other cause, but because hee is a man, is more to bee valued and esteemed,
if there were no other cause, but Because he is a man, is more to be valued and esteemed,
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then all the gold and siluer in the world.
then all the gold and silver in the world.
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Well, whatsoeuer may bee sayd of Marcellus for his clemencie, ouer those whom hee had slain:
Well, whatsoever may be said of Marcellus for his clemency, over those whom he had slave:
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or of the milde and humane spirit of the Emperour Augustus, iudging it to be very noble and honourable;
or of the mild and humane Spirit of the Emperor Augustus, judging it to be very noble and honourable;
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yet is there no comparison to bee made betwixt him, and the Emperour of heauen and earth,
yet is there no comparison to be made betwixt him, and the Emperor of heaven and earth,
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euen the God of the whole world: who, as the Prophet sayth, is mercifull gracious, long-suffering, and of great goodnes.
even the God of the Whole world: who, as the Prophet say, is merciful gracious, long-suffering, and of great Goodness.
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For if Mercie were not before him, and Grace behind him, if long-suffering stood not at his right hand,
For if Mercy were not before him, and Grace behind him, if long-suffering stood not At his right hand,
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and great goodnes at his left:
and great Goodness At his left:
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if these Peacemakers (as I may cal them) being qualities in his nature, did not mightily preuaile with him,
if these Peacemakers (as I may call them) being qualities in his nature, did not mightily prevail with him,
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why, so great is our sinne, that the world could not stand, but had long ere this time perished like Sodome,
why, so great is our sin, that the world could not stand, but had long ere this time perished like Sodom,
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and had beene destroyed, as was Gomorrah.
and had been destroyed, as was Gomorrah.
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Therefore would you know, what vpholds the frame and structure of the world? why, it is Mercy: would you know what vpholds the good estate of Israel, of our land? His Mercy: would you know what continues the dayes of our ancient mother in Israel, our gracious Soueraigne, that as yet we cannot say of her,
Therefore would you know, what upholds the frame and structure of the world? why, it is Mercy: would you know what upholds the good estate of Israel, of our land? His Mercy: would you know what continues the days of our ancient mother in Israel, our gracious Sovereign, that as yet we cannot say of her,
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as was sayd of Moses, that her eyes haue waxed dimme in her head, or her natural force abated:
as was said of Moses, that her eyes have waxed dim in her head, or her natural force abated:
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but stil flourisheth as the Palme tree, and groweth vp as a Cedar in Lebanon? tis Mercy. In a word, you know the cause of the Gospels continuance amongst vs, that yet with freedome we may heare the sound of it in our Temples,
but still flourishes as the Palm tree, and grows up as a Cedar in Lebanon? this Mercy. In a word, you know the cause of the Gospels Continuance among us, that yet with freedom we may hear the found of it in our Temples,
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and with peace behold the open faces of Gods Prophets, which bring vnto vs the gladde tidings of saluation:
and with peace behold the open faces of God's prophets, which bring unto us the glad tidings of salvation:
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why wee enioy other blessings and benefits in the land, and are not taken away from vs, by the violence and rapine of forraine strangers? it is his Mercy, his Grace, his long suffering, his great goodnes, that hee bare to thee, O Ierusalem, euen to vs, his owne people.
why we enjoy other blessings and benefits in the land, and Are not taken away from us, by the violence and rapine of foreign Strangers? it is his Mercy, his Grace, his long suffering, his great Goodness, that he bore to thee, Oh Ierusalem, even to us, his own people.
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Mat. 23, 37. our Sauior Christ doth there challenge Ierusalem for great crueltie, that hee had sent Prophets, but she had slaine them:Mathew 23, 37. our Saviour christ does there challenge Ierusalem for great cruelty, that he had sent prophets, but she had slain them:
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and Apostles, but she had stoned them.
and Apostles, but she had stoned them.
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O Ierusalem, Ierusalem, thou that killest the Prophets, and stonest them which haue beene sent vnto thee: Oh Ierusalem, Ierusalem, thou that Killest the prophets, and Stonest them which have been sent unto thee:
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how often would I haue gathered thee together, euen as the hen gathereth her chickens vnder her wings,
how often would I have gathered thee together, even as the hen gathereth her chickens under her wings,
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but yee would not? The hen was not more tender ouer her yong ones, thē I was ouer you, sayth the Lord:but ye would not? The hen was not more tender over her young ones, them I was over you, say the Lord:
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and my loue and kindnes, and louing kindnes was not once or twice, but often. Neither would I haue committed the trust of you to any other,
and my love and kindness, and loving kindness was not once or twice, but often. Neither would I have committed the trust of you to any other,
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but my selfe would haue gathered you together.
but my self would have gathered you together.
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What loue and kindnesse could I more shew, but you would not? I would (O Ierusalem) but thou wouldst not.
What love and kindness could I more show, but you would not? I would (Oh Ierusalem) but thou Wouldst not.
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How often beloued, hath the Lord wooed vs on this maner? how oftē hath the heauenly trumpet of his mercie sounded in our eares? howe often hath the sweete showres of his mercie fallen vpon our heads,
How often Beloved, hath the Lord wooed us on this manner? how often hath the heavenly trumpet of his mercy sounded in our ears? how often hath the sweet showers of his mercy fallen upon our Heads,
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euen as aboundantly, as the Quailes vpon the Israelites? If you should denie it, I would aske the starres in the heauens, the beasts of the earth, the foules of the ayre,
even as abundantly, as the Quails upon the Israelites? If you should deny it, I would ask the Stars in the heavens, the beasts of the earth, the fowls of the air,
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and the fishes of the sea, and all these would witnesse with me.
and the Fish of the sea, and all these would witness with me.
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How often hath the Lord cried vnto you in effect, Yarmouth, Yarmouth, thou that swellest in the vanitie of thy conceit, that sayst with Laodicea, Reu. 3. I am rich & increased with goods, and haue neede of nothing: How often hath the Lord cried unto you in Effect, Yarmouth, Yarmouth, thou that swellest in the vanity of thy conceit, that Sayest with Laodicea, Reu. 3. I am rich & increased with goods, and have need of nothing:
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and therefore pride and enuie striue which shall get the vpper hand, as the vnruly waues of the sea encoūter one another:
and Therefore pride and envy strive which shall get the upper hand, as the unruly waves of the sea encounter one Another:
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wickednesse walkes vp and downe among you without controlment, and iniquitie runs full sea in the channels of thy streets,
wickedness walks up and down among you without controlment, and iniquity runs full sea in the channels of thy streets,
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and the course thereof cannot be stayed. Sodome and Gomorrah lie not in the dust for greater abominations, then are daily committed:
and the course thereof cannot be stayed. Sodom and Gomorrah lie not in the dust for greater abominations, then Are daily committed:
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thou Yarmouth, that art in this case, How often would I haue gathered you together, euen as the hen gathereth her chickens vnder her wings, but you would not?
thou Yarmouth, that art in this case, How often would I have gathered you together, even as the hen gathereth her chickens under her wings, but you would not?
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Thus the Lord reasons with vs (beloued:) Many fruits of his blessings haue you tasted of, both by sea and by land:
Thus the Lord Reasons with us (Beloved:) Many fruits of his blessings have you tasted of, both by sea and by land:
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from time to time hath hee sent home your shippes, ballanced with the riches of the Ocean,
from time to time hath he sent home your ships, balanced with the riches of the Ocean,
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as if they came laden with treasures from Egypt:
as if they Come laden with treasures from Egypt:
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for which, the Lord encrease not only plenteousnes within your vessels, but euen thankfulnesse within your bowels.
for which, the Lord increase not only plenteousness within your vessels, but even thankfulness within your bowels.
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Many excellent and powerfull instructions haue beene deliuered vnto you, by the mouths of his seruants, the Prophets.
Many excellent and powerful instructions have been Delivered unto you, by the mouths of his Servants, the prophets.
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All this hath beene to this end, to gather you together vnto the Lord:
All this hath been to this end, to gather you together unto the Lord:
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his blessings temporall, and his graces spirituall, haue beene as two hands, to draw you home vnto him:
his blessings temporal, and his graces spiritual, have been as two hands, to draw you home unto him:
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but as yet, for ought wee see, you will not. Therefore looke vnto it:
but as yet, for ought we see, you will not. Therefore look unto it:
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if the like should befall you, as here to Ierusalem, (either in this place by Nabucadnezzar and the Caldeans,
if the like should befall you, as Here to Ierusalem, (either in this place by Nebuchadnezzar and the Chaldaeans,
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or there, by Titus, and Vespasian: ) that your enemies should entrench your towne, and enuiron you round about, that hunger and famine should tirannize ouer your bodies,
or there, by Titus, and Vespasian:) that your enemies should entrench your town, and environ you round about, that hunger and famine should tyrannise over your bodies,
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whereas now plentie sits at your doores, to welcome your friends:
whereas now plenty sits At your doors, to welcome your Friends:
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that the sword of some forraine Nation should shorten your dayes, whereas now the sword of good Magistrates is carried before you:
that the sword of Some foreign nation should shorten your days, whereas now the sword of good Magistrates is carried before you:
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if your houses of pleasure, should become your prisons:
if your houses of pleasure, should become your prisons:
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if your louing wiues should be deflowred, and your tender infants murdered in the streetes before your faces:
if your loving wives should be deflowered, and your tender Infants murdered in the streets before your faces:
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If this, or a greater euill should befall, which the Lord in his mercie turne away, beloued, is it not iust? shall wee challenge God of his equitie,
If this, or a greater evil should befall, which the Lord in his mercy turn away, Beloved, is it not just? shall we challenge God of his equity,
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or charge him of iniustice, and say: Lord, why hast thou done this? surely no:
or charge him of injustice, and say: Lord, why hast thou done this? surely no:
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many times (sayth the Lord) would I, but you would not: for I am a God mercifull, gracious, long-suffering, and of great goodnesse:
many times (say the Lord) would I, but you would not: for I am a God merciful, gracious, long-suffering, and of great Goodness:
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but the more I was mercifull, the more you were sinfull: the more I was gracious, the more you were gracelesse:
but the more I was merciful, the more you were sinful: the more I was gracious, the more you were graceless:
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the longer I was in suffering, the longer were you in sinning: and the greater I was in goodnesse, the greater were you in transgression:
the longer I was in suffering, the longer were you in sinning: and the greater I was in Goodness, the greater were you in Transgression:
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therefore, because I then would, but you would not: perhaps now you would, but I will not.
Therefore, Because I then would, but you would not: perhaps now you would, but I will not.
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Bethink your selues of your estate present: bethinke your selues what may befall. O Ierusalem, &c.
Bethink your selves of your estate present: bethink your selves what may befall. O Ierusalem, etc.
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Secondly, Ierusalem (the elect Citie of God) most holy, most glorious, built vpon holie mountaines, no Citie in the world comparable thereunto, as well for the loftinesse of the seate,
Secondly, Ierusalem (the elect city of God) most holy, most glorious, built upon holy Mountains, no city in the world comparable thereunto, as well for the loftiness of the seat,
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for the temperature of the ayre, for the moderation of the heauens, and fruitfulnesse of the soyle:
for the temperature of the air, for the moderation of the heavens, and fruitfulness of the soil:
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and yet all this serues not so much for the credit of it, as that The Scepter went forth from Sion,
and yet all this serves not so much for the credit of it, as that The Sceptre went forth from Sion,
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& the word of God from Ierusalem. It was the onely place of Gods onely worship:& the word of God from Ierusalem. It was the only place of God's only worship:
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the Lord had a delight to haue his name there: neither had any more priuiledges, more teaching or preaching, then they had:
the Lord had a delight to have his name there: neither had any more privileges, more teaching or preaching, then they had:
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yet for all this, they wanted perseuerance, they could not continue vnto the end:
yet for all this, they wanted perseverance, they could not continue unto the end:
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yea, these which should haue bin schoolemasters to al other Nations round about them for knowledge.
yea, these which should have been Schoolmasters to all other nations round about them for knowledge.
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Yet see the testimonie that God giues of Ierusalē: Ch. 5.1.
Yet see the testimony that God gives of Ierusalē: Christ 5.1.
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Run to and fro in the streets of Ierusalem, behold now, & enquire in the open places, Run to and from in the streets of Ierusalem, behold now, & inquire in the open places,
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if ye can find a mā, or if there be any that executeth iudgemēt, & seeks the truth,
if you can find a man, or if there be any that Executeth judgement, & seeks the truth,
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& I wil spare it, saith the Lord. & I will spare it, Says the Lord.
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Loe, my beloued, not a righteous man, not a faithfull soule (it seemes) found in Ierusalē, either amōg their princes, or among their people.
Lo, my Beloved, not a righteous man, not a faithful soul (it seems) found in Ierusalē, either among their Princes, or among their people.
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Whereby we learne, that howsoeuer wee haue the word of God preached, and the heauenly oracles of his will reuealed vnto vs, from the bosome of the almightie, by the mouthes of his Prophets,
Whereby we Learn, that howsoever we have the word of God preached, and the heavenly oracles of his will revealed unto us, from the bosom of the almighty, by the mouths of his prophets,
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and other priuiledges and prerogatiues giuen vnto vs, which God hath not vouchsafed to other Nations:
and other privileges and prerogatives given unto us, which God hath not vouchsafed to other nations:
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yet cannot wee challenge this priuiledge and prerogatiue of perseuerance.
yet cannot we challenge this privilege and prerogative of perseverance.
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So likewise, the Churches of Cōstantinople, and of Ephesus, excellent priuiledges they had, and great prerogatiues they were graced with,
So likewise, the Churches of Cōstantinople, and of Ephesus, excellent privileges they had, and great prerogatives they were graced with,
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yet could they not perseuere vnto the end. Well, the vses in a word, that wee are to make hereof, are diuers:
yet could they not persevere unto the end. Well, the uses in a word, that we Are to make hereof, Are diverse:
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first, in that Ierusalem, thus priuiledged and blessed, could not perseuere, it serues to teach vs, that in any place which the Lord hath countenāced with the preaching of his word,
First, in that Ierusalem, thus privileged and blessed, could not persevere, it serves to teach us, that in any place which the Lord hath countenanced with the preaching of his word,
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if the hearts of the people bee not set to obey, the Lord will giue no blessing vnto it.
if the hearts of the people be not Set to obey, the Lord will give no blessing unto it.
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If preaching & practizing bee not ioyned together; if the Gospel & obediēce walke not hand in hand;
If preaching & practicing bee not joined together; if the Gospel & Obedience walk not hand in hand;
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if Gods word, & our workes;
if God's word, & our works;
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if the light of his Gospel, and the light of our godly conuersation be found asunder:
if the Light of his Gospel, and the Light of our godly Conversation be found asunder:
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alas, wee may with Esau deceiue our selues, and thinke to haue a blessing, when wee shall hit vpon a curse.
alas, we may with Esau deceive our selves, and think to have a blessing, when we shall hit upon a curse.
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Therefore, let vs not content our selues with the outward sound of the word, if the inward obedience of the heart bee absent:
Therefore, let us not content our selves with the outward found of the word, if the inward Obedience of the heart be absent:
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though wee bring our Bibles to Church vnder our armes, it is not that will make vs good Christians,
though we bring our Bibles to Church under our arms, it is not that will make us good Christians,
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if our hearts be not set to obey:
if our hearts be not Set to obey:
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but wee must ioyne the outward ministerie of the word, and the inward obedience of the heart together:
but we must join the outward Ministry of the word, and the inward Obedience of the heart together:
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no sooner must the Lord open his mouth, but wee must open our eares, & drinke the sound of his word, into the secrets of our harts, which may become mightie,
no sooner must the Lord open his Mouth, but we must open our ears, & drink the found of his word, into the secrets of our hearts, which may become mighty,
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and by the operation thereof, make vs fruitfull vnto saluation.
and by the operation thereof, make us fruitful unto salvation.
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Secondly, in that Ierusalem could not continue & perseuere, it serues to teach vs, that wee which haue had the excellent benefit of his word,
Secondly, in that Ierusalem could not continue & persevere, it serves to teach us, that we which have had the excellent benefit of his word,
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and by the beames of his glorious Gospel, haue beene enlightned in the wayes of saluation:
and by the beams of his glorious Gospel, have been enlightened in the ways of salvation:
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wee must (as Paul admonisheth vs) standfast, and not bee as variable cloudes in the ayre, that are carried about with a tempest, we must (as Paul Admonisheth us) standfast, and not be as variable Clouds in the air, that Are carried about with a tempest,
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but stedfast, constant, and confident, in the profession of the Gospel. For if wee prooue either faint-hearted, or faithlesse hearted Christians:
but steadfast, constant, and confident, in the profession of the Gospel. For if we prove either fainthearted, or faithless hearted Christians:
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if it bee sayd of vs, as Paul sayd of the Galathians: Ye did runne well in the race of Christianitie, but now, yee slide backe:
if it be said of us, as Paul said of the Galatians: You did run well in the raze of Christianity, but now, ye slide back:
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our end shall be worse then our beginning:
our end shall be Worse then our beginning:
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for it had beene much better that wee had neuer learned the truth, nor knowne the way of righteousnesse,
for it had been much better that we had never learned the truth, nor known the Way of righteousness,
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then after wee haue knowne and learned it, to returne with the dog to his vomit,
then After we have known and learned it, to return with the dog to his vomit,
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and with the sow that was washed, to her wallowing in the mire. Thirdly, in that Ierusalem could not perseuere, it teacheth vs that of the Apostle:
and with the sow that was washed, to her wallowing in the mire. Thirdly, in that Ierusalem could not persevere, it Teaches us that of the Apostle:
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Wee which thinke wee stand, must take heede lest wee fall: let vs not boast of those priuiledges and blessings that God hath enriched vs with:we which think we stand, must take heed lest we fallen: let us not boast of those privileges and blessings that God hath enriched us with:
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for were they neuer so many, or neuer so great, Ierusalem had more, and greater:
for were they never so many, or never so great, Ierusalem had more, and greater:
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yet, though shee was highly in credite with the Lord, and countenanced of him as the Empresse of the world, her glorie is here threatned to bee layd in the dust.
yet, though she was highly in credit with the Lord, and countenanced of him as the Empress of the world, her glory is Here threatened to be laid in the dust.
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Let Nimrod and his companie build a Citie, whose towres and turrets may reach vp into heauen: Let Nimrod and his company built a city, whose towers and turrets may reach up into heaven:
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yet shall Babel bee Babel: the thing it selfe shall bee the confusion thereof.
yet shall Babel be Babel: the thing it self shall be the confusion thereof.
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The whore of Babylon may aduaunce her selfe in pleasures, and in the pride of her heart say, she sits as a Queene, and shal see no mourning:
The whore of Babylon may advance her self in pleasures, and in the pride of her heart say, she sits as a Queen, and shall see no mourning:
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yet shall her plagues come at one day, death, sorrow, and famine, and shee shall bee burnt with fire:
yet shall her plagues come At one day, death, sorrow, and famine, and she shall be burned with fire:
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for strong is the Lord God, which will condemne her. Reu. 18.8.for strong is the Lord God, which will condemn her. Reu. 18.8.
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Therfore, if we assure our selues of the continuance of Gods fauour amongst vs, by our outward prosperitie,
Therefore, if we assure our selves of the Continuance of God's favour among us, by our outward Prosperity,
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or thinke to stand hereafter, as wee haue stood hitherto, wee are deceiued:
or think to stand hereafter, as we have stood hitherto, we Are deceived:
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for were we as deere and neere vnto the Lord, as Ierusalem, or answerable vnto it, either for brauerie of buildings, commodities of marchandize, store of munition, to driue backe the force and fierce assaults of our enemies,
for were we as deer and near unto the Lord, as Ierusalem, or answerable unto it, either for bravery of buildings, commodities of merchandise, store of munition, to driven back the force and fierce assaults of our enemies,
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yet are they not sufficient to driue back the gun-shot of Gods displeasure, when for our transgression, hee entendeth our destruction.
yet Are they not sufficient to driven back the gunshot of God's displeasure, when for our Transgression, he entendeth our destruction.
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Fourthly, seeing wee see Ierusalems estate to bee this:
Fourthly, seeing we see Ierusalems estate to be this:
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it teacheth vs to cōmend our prayers and supplications vnto GOD, for this speciall blessing of perseuerance:
it Teaches us to commend our Prayers and supplications unto GOD, for this special blessing of perseverance:
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for what profiteth a man, to sayle a long voyage prosperously, and with successe, if at length hee makes shipwracke, beeing ready to enter into the hauen? So, what will it auayle vs (my brethren) sayling in the full sea of Gods blessings,
for what profiteth a man, to sail a long voyage prosperously, and with success, if At length he makes shipwreck, being ready to enter into the Haven? So, what will it avail us (my brothers) sailing in the full sea of God's blessings,
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and in the flouds of his aboundant mercies, with the winds of prosperitie, and before we come to our iourneyes end, make shipwracke of fayth and a good conscience? It is not sufficient for vs that wee runne, but we must so runne,
and in the floods of his abundant Mercies, with the winds of Prosperity, and before we come to our journeys end, make shipwreck of faith and a good conscience? It is not sufficient for us that we run, but we must so run,
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as wee may attaine. It will not auaile vs to begin well, if wee doe not continue to the end:
as we may attain. It will not avail us to begin well, if we do not continue to the end:
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if wee haue begunne in the spirit, there is no perfection to be looked for in the flesh.
if we have begun in the Spirit, there is no perfection to be looked for in the Flesh.
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That seede is in vaine cast into the ground 〈 … 〉 man filleth not 〈 … 〉 of haruest 〈 … 〉 Gospel is 〈 … 〉 purpose,
That seed is in vain cast into the ground 〈 … 〉 man fills not 〈 … 〉 of harvest 〈 … 〉 Gospel is 〈 … 〉 purpose,
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except we perseuere vnto the end.
except we persevere unto the end.
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Now, it may be demanded, Why did the Lord looke for such measure of obedience, perseuerance,
Now, it may be demanded, Why did the Lord look for such measure of Obedience, perseverance,
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and other fruits in Ierusalem, more then in the Caldeans? The reason is, Because he had bestowed greatest blessings vpon them:
and other fruits in Ierusalem, more then in the Chaldaeans? The reason is, Because he had bestowed greatest blessings upon them:
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and the Lords maner is, where he bestowes greatest blessings, there he lookes for greatest obedience:
and the lords manner is, where he bestows greatest blessings, there he looks for greatest Obedience:
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and where there is greatest preaching, there doth hee expect greatest practise. That Parable of the fig-tree, planted in a vineyard, serues fitly for the illustration hereof:
and where there is greatest preaching, there does he expect greatest practice. That Parable of the Fig tree, planted in a vineyard, serves fitly for the illustration hereof:
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A certaine man (sayth hee) had a figtree planted in a vineyard, and because hee had planted it, he came and sought fruit thereon, but found none. A certain man (say he) had a Fig tree planted in a vineyard, and Because he had planted it, he Come and sought fruit thereon, but found none.
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Then sayd he to the dresser of the vineyard: Lo, this 3 yeere haue I come, and sought fruit thereon, & hauc found none:
Then said he to the dresser of the vineyard: Lo, this 3 year have I come, and sought fruit thereon, & have found none:
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cut it down, why keepeth it the ground barren? This vineyard, beloued, is the Church of 〈 … 〉 fig-tree, Cut it down, why Keepeth it the ground barren? This vineyard, Beloved, is the Church of 〈 … 〉 Fig tree,
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though it bee there 〈 … 〉 estate of the Iewes, yet by 〈 … 〉 vnderstood the estate of euery seuerall soule:
though it be there 〈 … 〉 estate of the Iewes, yet by 〈 … 〉 understood the estate of every several soul:
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the planter thereof is Christ, the dressers are his seruants the Prophets.
the planter thereof is christ, the dressers Are his Servants the prophets.
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Nowe (sayth Christ) I haue planted a fig-tree, great cause therefore that I should haue fruit of it.
Now (say christ) I have planted a Fig tree, great cause Therefore that I should have fruit of it.
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Well, any time these three yeres haue I come and sought fruit thereon, but haue found none.
Well, any time these three Years have I come and sought fruit thereon, but have found none.
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Neither is it onely fruitlesse it selfe, but it makes the ground barren and fruitlesse likewise.
Neither is it only fruitless it self, but it makes the ground barren and fruitless likewise.
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Surely, my purpose is, it shall bee cut downe, and cast into the fire.
Surely, my purpose is, it shall be Cut down, and cast into the fire.
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O Lord (beloued) an happie thing were it, if in our vineyard wee had no such vnprofitable fig-trees;
Oh Lord (Beloved) an happy thing were it, if in our vineyard we had no such unprofitable figtrees;
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if in our Church wee had no such vnprofitable professors:
if in our Church we had no such unprofitable professors:
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vpon whom Gods Prophets and ministers haue bestowed cost, and of whom, no doubt, the Lord hath expected and wayted for, not three yeres, but many yeeres, the fruits of his blessings:
upon whom God's prophets and Ministers have bestowed cost, and of whom, no doubt, the Lord hath expected and waited for, not three Years, but many Years, the fruits of his blessings:
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but alas, wee deceiue his expectation:
but alas, we deceive his expectation:
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long hath he thought for, and sought after the fruits of his Gospel, but loe, nothing but weedes of disobedience spring vp amongst vs. What will bee the end of this? Surely, we may iustly feare the like iudgemēt, that befell to the fig-tree:
long hath he Thought for, and sought After the fruits of his Gospel, but lo, nothing but weeds of disobedience spring up among us What will be the end of this? Surely, we may justly Fear the like judgement, that befell to the Fig tree:
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Cut it down: why keepeth it the ground barren? Wee may (I confesse) bee suffered to grow for a time, to flourish for a season, cut it down: why Keepeth it the ground barren? we may (I confess) be suffered to grow for a time, to flourish for a season,
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yet vtter destruction wil happē in the end.
yet utter destruction will happen in the end.
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We know heretofore, how the Lord hath dealt with vs, for wee haue playd the hypocrites with him,
We know heretofore, how the Lord hath dealt with us, for we have played the Hypocrites with him,
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and therefore hath hee made the earth, and the creatures thereon, to play the hypocrites with vs. The Lord hath expected the fruits of our obedience,
and Therefore hath he made the earth, and the creatures thereon, to play the Hypocrites with us The Lord hath expected the fruits of our Obedience,
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but behold, it is like vnto a shadow, something in shew, but nothing in substance;
but behold, it is like unto a shadow, something in show, but nothing in substance;
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or euen as Ephraims righteousnesse, like to the morning dew: so wee (in former yeeres) haue expected the fruits of the earth from him,
or even as Ephraim's righteousness, like to the morning due: so we (in former Years) have expected the fruits of the earth from him,
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yet haue wee beene partakers of the curse that Iob speakes of: That thistles haue growne in steade of wheate, and cockle in steade of harley:
yet have we been partakers of the curse that Job speaks of: That thistles have grown in stead of wheat, and cockle in stead of harley:
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so as the husband-man sorrowed and sighed within himselfe, when hee saw no better fruit of his labours.
so as the husbandman sorrowed and sighed within himself, when he saw no better fruit of his labours.
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Thus hath the Lord caused the earth to deceiue our expectation, because wee haue deceiued his:
Thus hath the Lord caused the earth to deceive our expectation, Because we have deceived his:
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and though now on a sodaine, hee hath equally diuided the pipes and cunduites of his mercie,
and though now on a sudden, he hath equally divided the pipes and cunduites of his mercy,
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and opened the windowes of heauen, and hath sent downe a gracious raine, vpon the ground of the good and of the bad, of the iust, and of the vniust, filling our bosomes with aboūdance of blessings, that our vineyards clap their hands,
and opened the windows of heaven, and hath sent down a gracious rain, upon the ground of the good and of the bad, of the just, and of the unjust, filling our bosoms with abundance of blessings, that our vineyards clap their hands,
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and our fields doe reioyce and sing:
and our fields do rejoice and sing:
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yet let vs beware that this sodaine prosperity and plenty, bee not to fat vs against a day of slaughter.
yet let us beware that this sudden Prosperity and plenty, be not to fat us against a day of slaughter.
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Let vs therefore consider our estate what wee are, and what wee haue beene, euen a people blessed of the Lord: but wee may speake of our selues,
Let us Therefore Consider our estate what we Are, and what we have been, even a people blessed of the Lord: but we may speak of our selves,
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as Pliny speakes of a certaine countrey, that ex siccitate lutū, ex imbre puluerē, &c. drought hath caused durt,
as pliny speaks of a certain country, that ex siccitate lutū, ex Imbre pulueren, etc. drought hath caused dirt,
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and raine hath stirred vp dust amongst vs:
and rain hath stirred up dust among us:
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for what hath the sunshine of his mercies? but caused vs to lie in the mire of our abominations:
for what hath the sunshine of his Mercies? but caused us to lie in the mire of our abominations:
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and what hath the moysture of his graces? but euen dryed vp the fountaine of grace in vs:
and what hath the moisture of his graces? but even dried up the fountain of grace in us:
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so as wee are giuen ouer to worke transgression with greedinesse: the increase of his blessings haue encreased our iniquities;
so as we Are given over to work Transgression with greediness: the increase of his blessings have increased our iniquities;
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and the aboundance of his mercies haue brought forth aboundance of sinne in vs:
and the abundance of his Mercies have brought forth abundance of sin in us:
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for what haue wee, but in steade of obedience, rebellion? in steade of knowledge, ignorance? Is there no complaint of oppression to be heard in our streetes? doe not rich men grinde the faces of the poore, plucking their skinnes from their bodies,
for what have we, but in stead of Obedience, rebellion? in stead of knowledge, ignorance? Is there no complaint of oppression to be herd in our streets? do not rich men grind the faces of the poor, plucking their skins from their bodies,
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and their flesh from their bones, as the Prophet speakes? Is not one man readie to pull out the throat of another, vrging,
and their Flesh from their bones, as the Prophet speaks? Is not one man ready to pull out the throat of Another, urging,
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and vsing extremitie, rather then a good conscience, in matters of law? Is there no swearing,
and using extremity, rather then a good conscience, in matters of law? Is there not swearing,
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and forswearing? no prophanation of the Sabboth amongst vs? doe not Absaloms adulteries runne for meriments in our age? and haue wee not those, fitter for the companie of Sodomites,
and forswearing? no profanation of the Sabbath among us? do not Absaloms adulteries run for merriments in our age? and have we not those, fitter for the company of Sodomites,
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then for the societie of Christians? and behold, yet, and yet greater abominations then these? Are these the fruits of the Gospel? is this the issue and effect, that Gods word hath wrought in vs these fortie yeeres? haue we answered the Lords expectation, in the smallest measure of obedience,
then for the society of Christians? and behold, yet, and yet greater abominations then these? are these the fruits of the Gospel? is this the issue and Effect, that God's word hath wrought in us these fortie Years? have we answered the lords expectation, in the Smallest measure of Obedience,
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as hee hath answered our desires, in the greatest measure of his mercies? Surely no.
as he hath answered our Desires, in the greatest measure of his Mercies? Surely no.
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Oh beloued, what then remaines for such vnprofitable fig-trees? Cut them downe, cut them downe (sayth the Lord) burne them in the fire.
O Beloved, what then remains for such unprofitable figtrees? cut them down, Cut them down (say the Lord) burn them in the fire.
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So much for the first poynt, the person exhorted, and the instruetions thereof. Nowe followeth the second poynt, namely, the thing required. Wash thine heart from wickednesse.
So much for the First point, the person exhorted, and the instruetions thereof. Now follows the second point, namely, the thing required. Wash thine heart from wickedness.
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THe Prophet doth here touch Ierusalem to the quicke, when hee comes to the heart: which, (as Phisicions say) is the fountaine of life:
THe Prophet does Here touch Ierusalem to the quick, when he comes to the heart: which, (as Physicians say) is the fountain of life:
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it is the first thing that liueth, and the last thing that dieth in a man.
it is the First thing that lives, and the last thing that Dieth in a man.
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The heart is like an Instrument:
The heart is like an Instrument:
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if it bee in tune, and well struug, it makes a sweete melody: but if it bee out of tune, all the parts and powers of minde and body are out of course.
if it be in tune, and well struug, it makes a sweet melody: but if it be out of tune, all the parts and Powers of mind and body Are out of course.
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Or as the stone of Scyros, if it bee cast whole into the water, floteth, and swimmeth aloft, but if it be parted and diuided, it sinketh to the bottome:
Or as the stone of Scyros, if it be cast Whole into the water, floateth, and swimmeth aloft, but if it be parted and divided, it sinks to the bottom:
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so is it with the heart, so long as it bee kept whole and vndistracted, why, it swims, and all things runne currant with it:
so is it with the heart, so long as it be kept Whole and undistracted, why, it swims, and all things run currant with it:
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but if broken or diuided, it sinketh like lead.
but if broken or divided, it sinks like led.
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It may bee compared to the apple of a mans eye, which will be troubled with a little moate:
It may be compared to the apple of a men eye, which will be troubled with a little moat:
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so is the heart tender of it selfe, and will bee disquieted with a rebellious affection:
so is the heart tender of it self, and will be disquieted with a rebellious affection:
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or looke euen as a steele-glasse is bright and pure, yet the breath of ones mouth will dimme it:
or look even as a steel-glass is bright and pure, yet the breath of ones Mouth will dim it:
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so is the heart, a thing in it selfe bright and pure, yet are there many wicked and contagious vapours in the soule, that dimme and obscure the integritie thereof.
so is the heart, a thing in it self bright and pure, yet Are there many wicked and contagious vapours in the soul, that dim and Obscure the integrity thereof.
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When God looked downe from heauen, Gen. 6.5. Hee saw the wickednesse of man was great on the earth:
When God looked down from heaven, Gen. 6.5. He saw the wickedness of man was great on the earth:
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and did God behold but the earth onely? surely yes, hee tooke a view of mans heart also;
and did God behold but the earth only? surely yes, he took a view of men heart also;
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and there hee found the heart, and not the heart onely, but the thoughts of the heart, and the imaginations of the thoughts: the mother, her daughters,
and there he found the heart, and not the heart only, but the thoughts of the heart, and the Imaginations of the thoughts: the mother, her daughters,
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and their children euill, and not onely euill;
and their children evil, and not only evil;
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but onely euill, and cuil continually. Aboue all things (sayth the Prophet) man hath an vnfaythfull heart, as deepe as the deepe sea, nothing can sound it:
but only evil, and cuil continually. Above all things (say the Prophet) man hath an unfaithful heart, as deep as the deep sea, nothing can found it:
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as wide as the wide world, nothing can contain it:
as wide as the wide world, nothing can contain it:
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as large & spacious as hell it self, who can find it out? If a man possessed as much ground,
as large & spacious as hell it self, who can find it out? If a man possessed as much ground,
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as euer the deuil shewed the son of God frō the high mountaine;
as ever the Devil showed the son of God from the high mountain;
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if hee had the whole world, yet could mans heart containe another & if he had two worlds in his possessio,
if he had the Whole world, yet could men heart contain Another & if he had two world's in his possessio,
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yet the heart of man would bee casting for a third:
yet the heart of man would be casting for a third:
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therefore it is worth the noting, that which Philip of Macedō is reported to haue obserued in himselfe,
Therefore it is worth the noting, that which Philip of Macedom is reported to have observed in himself,
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when by wrastling, he had takē a fal in the sand, and seeing the impression of his body therin, was thereby (as it seemes by his words) brought into consideratiō, that a smal parcell of groūd,
when by wrestling, he had taken a fall in the sand, and seeing the impression of his body therein, was thereby (as it seems by his words) brought into consideration, that a small parcel of ground,
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& in comparison, but a spā of earth cōtained his body, but the whole world, were it much wider thē it is, sufficed not his couetous heart.
& in comparison, but a span of earth contained his body, but the Whole world, were it much wider them it is, sufficed not his covetous heart.
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Wel, whatsoeuer the hart of mā is, I leaue vnto God, the searcher of all harts to examine:
Well, whatsoever the heart of man is, I leave unto God, the searcher of all hearts to examine:
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& whatsoeuer Philip of Macedons couetous heart was, & the harts of those, which in ye time of Noah were swept away with the waters of the floud:
& whatsoever Philip of Macedons covetous heart was, & the hearts of those, which in the time of Noah were swept away with the waters of the flood:
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yet here we find, Ierusalē hath a wicked hart, & so wicked, that vnlesse it bee purified, purged,
yet Here we find, Ierusalē hath a wicked heart, & so wicked, that unless it be purified, purged,
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and washed with the waters of repentance, destructiō vpon destruction is proclaimed against it, verse 20. Wash thine heart from wickednesse.
and washed with the waters of Repentance, destruction upon destruction is proclaimed against it, verse 20. Wash thine heart from wickedness.
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Where first of all wee note, that our repentance must bee like the repentance of Niniueh, it must begin with the King:
Where First of all we note, that our Repentance must be like the Repentance of Nineveh, it must begin with the King:
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hee must first arise from his throne, and throw away his costly robes, and couer himselfe with sackcloth and ashes,
he must First arise from his throne, and throw away his costly robes, and cover himself with Sackcloth and Ashes,
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and then proclaime the like to his subiects and inferiors:
and then proclaim the like to his Subjects and inferiors:
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that is to say, the heart which sits in the body, as a king in his throne,
that is to say, the heart which sits in the body, as a King in his throne,
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and hath all the inferior powers at commaund, when Ionas shall denounce iudgemēts, and the Lords ministers proclaime repentance, it must first rouze and raise vp it selfe:
and hath all the inferior Powers At command, when Ionas shall denounce Judgments, and the lords Ministers proclaim Repentance, it must First rouse and raise up it self:
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and when that begins, the inferiour parts are easily brought to order: therefore sayth the Prophet, Wash thine heart from wickednesse:
and when that begins, the inferior parts Are Easily brought to order: Therefore say the Prophet, Wash thine heart from wickedness:
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not thy face, or thy hands, or thy feete, or thy vpper garments, but thy heart, O Ierusalem.
not thy face, or thy hands, or thy feet, or thy upper garments, but thy heart, Oh Ierusalem.
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Our hearts may bee compared to the rudder of a ship, or the ballance of a clock:
Our hearts may be compared to the rudder of a ship, or the balance of a clock:
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the ship (wee know) is a great and an vntoward vessell;
the ship (we know) is a great and an untoward vessel;
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and if it bee left to it selfe vpon the seas, it runnes to a thousand dangers:
and if it be left to it self upon the Seas, it runs to a thousand dangers:
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but let the rudder be well guided, and the whole bodie thereof, with all that belongs therto, is directed without hazard:
but let the rudder be well guided, and the Whole body thereof, with all that belongs thereto, is directed without hazard:
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so, if the heart go aright, it goeth not alone, but all the parts and powers of the soule and body, immediatly follow in the same safetie:
so, if the heart go aright, it Goes not alone, but all the parts and Powers of the soul and body, immediately follow in the same safety:
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euen as a clock, if the ballance thereof stirre, all the other instruments and weights follow in a good course:
even as a clock, if the balance thereof stir, all the other Instruments and weights follow in a good course:
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but if that stand still, euerie one of the rest goe out of order:
but if that stand still, every one of the rest go out of order:
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so, let our hearts moue and step forward in the course of Christianitie, all the instruments and members of the body will goe onward likewise:
so, let our hearts move and step forward in the course of Christianity, all the Instruments and members of the body will go onward likewise:
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but if the heart stayes, the body stirres not, but standing still, is the apter to receiue any corruption.
but if the heart stays, the body stirs not, but standing still, is the apter to receive any corruption.
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Well, the instructions that wee learne from hence, are diuers:
Well, the instructions that we Learn from hence, Are diverse:
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first, in that wee must beginne with the heart, it teacheth vs, that true repentance standeth not in outward behauiour, in outward ceremonies,
First, in that we must begin with the heart, it Teaches us, that true Repentance Stands not in outward behaviour, in outward ceremonies,
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or in a ciuill kind of life:
or in a civil kind of life:
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but it must arise from the heart. Wee cannot chase wickednesse from our eyes, from our hands, from our tongues,
but it must arise from the heart. we cannot chase wickedness from our eyes, from our hands, from our tongues,
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or from our feete, if first it bee not chased from the heart:
or from our feet, if First it be not chased from the heart:
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for the eye may bee wicked, the hand may bee wicked, the tongue may bee wicked,
for the eye may be wicked, the hand may be wicked, the tongue may be wicked,
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and the feete wicked, but the heart is the seate of wickednesse, it is a fountaine of iniquitie, the streames wherof ouer-runne the whole body:
and the feet wicked, but the heart is the seat of wickedness, it is a fountain of iniquity, the streams whereof overrun the Whole body:
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therefore to good purpose is that of Ioel: Vena scin datur cordis. Ioel 2.13. Rend your hearts, and not your garments, and turne to the Lord your God:
Therefore to good purpose is that of Joel: Vena scin datur Cordis. Joel 2.13. Rend your hearts, and not your garments, and turn to the Lord your God:
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because it was the maner of the ancient times, when any were possessed with griefe and discontent, to rend their garments, manifesting by their outward behauiour, their inward sorrow:
Because it was the manner of the ancient times, when any were possessed with grief and discontent, to rend their garments, manifesting by their outward behaviour, their inward sorrow:
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as in the example of Dauid for Saul, 2. Sam. 1.11. and for his sonne Absalom, 2. Sam. 13.31. of Ioab for Abner, and of other.
as in the Exampl of David for Saul, 2. Sam. 1.11. and for his son Absalom, 2. Sam. 13.31. of Ioab for Abner, and of other.
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Now, lest this ceremonie, or such like, should bee rather of fashion, then from the affection of the heart, Ioel disclaimes from them,
Now, lest this ceremony, or such like, should be rather of fashion, then from the affection of the heart, Joel disclaims from them,
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as things which the Lord regardeth not, if the puritie of the mind, and sinceritie of the heart bee absent.
as things which the Lord Regardeth not, if the purity of the mind, and sincerity of the heart be absent.
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It is not outward sanctification, outward holinesse, outward behauiour, that the Lord requires, but the purifying and purging of the heart from sinne:
It is not outward sanctification, outward holiness, outward behaviour, that the Lord requires, but the purifying and purging of the heart from sin:
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For God seeth not as man seeth: 1. Sam. 16.7. Prou. 15.11. man looketh on the outward appearance, but the Lord beholdeth the heart: For God sees not as man sees: 1. Sam. 16.7. Prou. 15.11. man looks on the outward appearance, but the Lord beholdeth the heart:
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therefore, Wash thy heart, O Ierusalem.
Therefore, Wash thy heart, Oh Ierusalem.
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I might here by the way, take occasion to fight a battell with hypocrites, whom we may compare to boat-men, that look one way, but row another:
I might Here by the Way, take occasion to fight a battle with Hypocrites, whom we may compare to boatmen, that look one Way, but row Another:
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or like to Mercuries Images, that poynt the way to others, but thēselues stand still and stirre not one foote:
or like to Mercuries Images, that point the Way to Others, but themselves stand still and stir not one foot:
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or like to stage-players, which for an houre or two, seeme to be greatstates-men, but the play being ended, they are as base companions as they were before:
or like to stageplayers, which for an hour or two, seem to be greatstates-men, but the play being ended, they Are as base Sodales as they were before:
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or like vnto the Carbuncle, which hath a shew of fire, but no true fire: so they;
or like unto the Carbuncle, which hath a show of fire, but no true fire: so they;
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a shew of zeale, but no true zeale:
a show of zeal, but no true zeal:
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or as those paynted Sepulchers, beautified to the eye, but within, full of rottennesse and corruption. or as those painted Sepulchers, beautified to the eye, but within, full of rottenness and corruption.
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These will seeme religious amongst you, though not refraine their tongues, but deceiue their owne hearts; whose religion (by the iudgement of the Apostle) is vaine. But to leaue them (because my purpose was but to take them by the lap of their garments at this time,
These will seem religious among you, though not refrain their tongues, but deceive their own hearts; whose Religion (by the judgement of the Apostle) is vain. But to leave them (Because my purpose was but to take them by the lap of their garments At this time,
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for a remembrance onely) let vs that will bee Christians in deede and sinceritie, bee warie that we play not the sophisters with our selues, thinking that outward puritie and sinceritie stand for currant in the sight of God.
for a remembrance only) let us that will be Christians in deed and sincerity, be wary that we play not the sophisters with our selves, thinking that outward purity and sincerity stand for currant in the sighed of God.
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It is the purenesse and sanctimonie of the heart onely, that the Lord requires: we may pray with the Pharise, Luke 18.11. and kisse Christ with Iudas, Mat. 26.49. and offer sacrifice with Cain, Gen. 4.3. and fast with Iesabel, 1. Kin. 21.9. and humble our selues with Ahab, vers. 27. and present an Oblation with Ananias, Acts 5.2. and lament with the teares of Esau, Gen. 27.38. yet all these are nothing, if the heart be not onely deuoted and consecrated vnto God. Wash thine heart from wickednesse.
It is the pureness and sanctimony of the heart only, that the Lord requires: we may pray with the Pharisee, Lycia 18.11. and kiss christ with Iudas, Mathew 26.49. and offer sacrifice with Cain, Gen. 4.3. and fast with Jezebel, 1. Kin. 21.9. and humble our selves with Ahab, vers. 27. and present an Oblation with Ananias, Acts 5.2. and lament with the tears of Esau, Gen. 27.38. yet all these Are nothing, if the heart be not only devoted and consecrated unto God. Wash thine heart from wickedness.
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Secōdly, in that he sayth, Wash thine heart from wickednesse, wee see howe lothsome a thing it is in the sight of God, to haue a wicked heart, an heart not sanctified and vpright before him.
Secōdly, in that he say, Wash thine heart from wickedness, we see how loathsome a thing it is in the sighed of God, to have a wicked heart, an heart not sanctified and upright before him.
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An happie thing were it, if wee could bethinke our selues, what an enemie we carrie about with vs in our breasts,
an happy thing were it, if we could bethink our selves, what an enemy we carry about with us in our breasts,
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when we haue wickednes in our hearts.
when we have wickedness in our hearts.
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It is like death, which hauing once seazed vpon the heart, all the members of the body are immediatly captiued:
It is like death, which having once seized upon the heart, all the members of the body Are immediately captived:
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so, let the heart bee wicked, and the whole body is wicked:
so, let the heart be wicked, and the Whole body is wicked:
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for out of the aboundance of the heart, the head deuiseth, the hand executeth, the tongue speaketh, the eye seeth, the foote walketh:
for out of the abundance of the heart, the head devises, the hand Executeth, the tongue speaks, the eye sees, the foot walks:
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and euen as wicked Ieroboam made all Israel to sinne, so the wicked heart makes the whole body to sinne. and even as wicked Jeroboam made all Israel to sin, so the wicked heart makes the Whole body to sin.
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Therefore should euerie one of vs pray with good King Dauid: Psal. 50. Create in mee, O Lord, a cleane heart,
Therefore should every one of us pray with good King David: Psalm 50. Create in me, Oh Lord, a clean heart,
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and renew a right spirit within mee. and renew a right Spirit within me.
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Wee must dislodge our hearts of this great euill, and make them the wagons and chariots of the Spirit, wherein hee may sit to guide our whole body:
we must dislodge our hearts of this great evil, and make them the wagons and chariots of the Spirit, wherein he may fit to guide our Whole body:
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and the priuiledge which hereby wee shall reape, is singular:
and the privilege which hereby we shall reap, is singular:
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for (sayth Saint Paul) So many as are led by the Spirit, are the sonnes of God. for (say Faint Paul) So many as Are led by the Spirit, Are the Sons of God.
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Now, the Lord hath giuen vs our hearts and bodies, to bee resting places for the holy Ghost,
Now, the Lord hath given us our hearts and bodies, to be resting places for the holy Ghost,
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and wherein he should take delight to seate himselfe.
and wherein he should take delight to seat himself.
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But alas, the Spirit sits in the streetes, like the Leuit that came from Gybeah, and no man receiues it into the house of his heart:
But alas, the Spirit sits in the streets, like the Levit that Come from Gybeah, and no man receives it into the house of his heart:
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nay, wee choose rather to make them dennes for the diuell, store-houses of sinne, and euen a Dagon of all iniquitie.
nay, we choose rather to make them dens for the Devil, storehouses of sin, and even a Dagon of all iniquity.
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Should it be thus with Christians? God forbid: the Lord hath giuen thee a body, to bee the temple of the holy Ghost:
Should it be thus with Christians? God forbid: the Lord hath given thee a body, to be the temple of the holy Ghost:
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shalt thou now take this body of thine, and make it the body of an harlot? God forbid:
shalt thou now take this body of thine, and make it the body of an harlot? God forbid:
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the Lord hath giuen thee hands, as organs, to performe the necessarie actions belonging to thy welfare, shalt thou now diuert them to an ill vse,
the Lord hath given thee hands, as organs, to perform the necessary actions belonging to thy welfare, shalt thou now divert them to an ill use,
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and make them instruments of murder, violence, rapine, & oppression? God forbid:
and make them Instruments of murder, violence, rapine, & oppression? God forbid:
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the Lord hath giuē thee a tongue, an excellent benefit of nature, to conuey vnto thy brother the secret conceits of thy mind, both for the prayse and glorie of God,
the Lord hath given thee a tongue, an excellent benefit of nature, to convey unto thy brother the secret conceits of thy mind, both for the praise and glory of God,
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and for thy profit and benefit in thy trade of life:
and for thy profit and benefit in thy trade of life:
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shalt thou now make it a tongue of blasphemie, vnchastitie, cursing, swearing, and forswearing? God forbid:
shalt thou now make it a tongue of blasphemy, unchastity, cursing, swearing, and forswearing? God forbid:
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the Lord hath giuen thee eyes to behold his creatures vpō the face of the heauens,
the Lord hath given thee eyes to behold his creatures upon the face of the heavens,
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& the superficies of the earth, to behold the admirable workes of the almighty, in the frame of the world:
& the superficies of the earth, to behold the admirable works of the almighty, in the frame of the world:
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and they are as two lights, for without them, the whole body should be possessed with darknes:
and they Are as two lights, for without them, the Whole body should be possessed with darkness:
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now, darest thou attempt to make them instrumēts, to sollicite the heart with vncleannes? or make them windowes of vanity, by beholding the beauty of the strange woman? nay, rather let vs say with Iob, Iob. 31.1. I haue made a couenant with mine eyes, not with an vnchaste affectiō to behold a virgin.
now, Darest thou attempt to make them Instruments, to solicit the heart with uncleanness? or make them windows of vanity, by beholding the beauty of the strange woman? nay, rather let us say with Job, Job 31.1. I have made a Covenant with mine eyes, not with an unchaste affection to behold a Virgae.
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Thus haue you heard, that the Lord hath giuen vs an heart, that we might, as Solomons wisedome requires, giue it vnto the Lord againe: Thus have you herd, that the Lord hath given us an heart, that we might, as Solomons Wisdom requires, give it unto the Lord again:
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hee hath giuen vs a body, that wee might, as Paul requires, offer it vp vnto him againe.
he hath given us a body, that we might, as Paul requires, offer it up unto him again.
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All powers and parts of both hath God giuen vnto vs, that wee should dedicate them to him againe:
All Powers and parts of both hath God given unto us, that we should dedicate them to him again:
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but alas, wee bestow them vpon Satan, sinne, and the pleasures of the world.
but alas, we bestow them upon Satan, sin, and the pleasures of the world.
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Iehu vsed not the temple of Baal more basely, then wee vse our hearts, making them cabbins of vncleane spirits, full of deadly sinnes,Iehu used not the temple of Baal more basely, then we use our hearts, making them cabins of unclean spirits, full of deadly Sins,
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whereas they should bee vessels of holinesse and honor vnto the Lord.
whereas they should be vessels of holiness and honour unto the Lord.
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Let vs therefore in the Lords feare, supplant this bitter roote of wickednesse in our hearts, and plant in them the graces of the spirit, that the heart may bee as a sweete garden furnished with vertues, Let us Therefore in the lords Fear, supplant this bitter root of wickedness in our hearts, and plant in them the graces of the Spirit, that the heart may be as a sweet garden furnished with Virtues,
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as with fragrant flowres, that hee may say of it, as elsewhere hee speakes of Sion:
as with fragrant flowers, that he may say of it, as elsewhere he speaks of Sion:
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Here will I dwell, for I haue a delight herein: so shal he which created it, haue it;Here will I dwell, for I have a delight herein: so shall he which created it, have it;
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he that gaue it, receiue it againe; and he which preserues it in this life, may preserue it for euer.
he that gave it, receive it again; and he which preserves it in this life, may preserve it for ever.
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Thirdly, in that he sayth, Wash thine heart from wickednesse, it giues vs to vnderstand, that sinne is a corruption:
Thirdly, in that he say, Wash thine heart from wickedness, it gives us to understand, that sin is a corruption:
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for the word here which the Prophet vseth, is a borrowed speech, taken from the maner of those, which are wont to rinse or wash any thing that is filthie or polluted:
for the word Here which the Prophet uses, is a borrowed speech, taken from the manner of those, which Are wont to rinse or wash any thing that is filthy or polluted:
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for our hearts being as sinkes or channels apt to receiue any filth and corruption, are to bee purged and scoured with the besome of repentance,
for our hearts being as sinks or channels apt to receive any filth and corruption, Are to be purged and scoured with the besom of Repentance,
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and washed with the teares of contrition, that they may not appeare loathsome vnto God. The leprosie of Naaman, 2. King. 5. a greeuous leprosie:
and washed with the tears of contrition, that they may not appear loathsome unto God. The leprosy of Naaman, 2. King. 5. a grievous leprosy:
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yet when hee had washed himselfe seuen times in the waters of Iordan, his flesh came againe like the flesh of a little child, and he was cleane. yet when he had washed himself seuen times in the waters of Iordan, his Flesh Come again like the Flesh of a little child, and he was clean.
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So likewise wee haue all a more greeuous leprosie then euer Naaman had, and are more lothsome in the sight of God then euer he was in the sight of men:
So likewise we have all a more grievous leprosy then ever Naaman had, and Are more loathsome in the sighed of God then ever he was in the sighed of men:
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for there is nothing whole within vs, but woundes, sores and swellings, and our hands are full of bloud, for there is nothing Whole within us, but wounds, sores and swellings, and our hands Are full of blood,
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yea from the crowne of the head to the sole of the foot, we are nothing but blemished with iniquitie, and stained with corruption:
yea from the crown of the head to the sole of the foot, we Are nothing but blemished with iniquity, and stained with corruption:
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therefore saith the Prophet, Wash you, make you cleane:
Therefore Says the Prophet, Wash you, make you clean:
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wee must with Naaman to the waters of Iordan, and there wash our selues seuen times and we shalbe cleane Neither must we follow our owne carnall reason;
we must with Naaman to the waters of Iordan, and there wash our selves seuen times and we shall clean Neither must we follow our own carnal reason;
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for then wee will iudge Pharpar and Abanah, riuers of Damascus, better then all the waters of Israel:
for then we will judge Pharpar and Abanah, Rivers of Damascus, better then all the waters of Israel:
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but we must take the direction of the man of God, and Iordan is the place must doe vs good.
but we must take the direction of the man of God, and Iordan is the place must do us good.
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If we consult with flesh and bloud, about the matter of our conuersion and washing away of sinne, we shall neuer be cleane:
If we consult with Flesh and blood, about the matter of our conversion and washing away of sin, we shall never be clean:
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but if we follow the aduice of Elisha or any of Gods ministers, were pur leprosie worse then Naamans the Assyrian, the waters of Iordan would wash it away;
but if we follow the Advice of Elisha or any of God's Ministers, were pur leprosy Worse then Naamans the assyrian, the waters of Iordan would wash it away;
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were our hearts like Ahabs chariot, 1. Kings 22. euen embrued with bloud and filthines, yet would they be cleane, being washed in the poole of Samaria.
were our hearts like Ahabs chariot, 1. Kings 22. even embrued with blood and filthiness, yet would they be clean, being washed in the pool of Samaria.
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Were we eyther sicke, or blind, or halt, or withered, and had neuer so many diseases,
Were we either sick, or blind, or halt, or withered, and had never so many diseases,
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or neuer so much distraction in our limmes, yet if we wayte for the moouing of the water, and step into the poole of Bethesda,
or never so much distraction in our limbs, yet if we wait for the moving of the water, and step into the pool of Bethesda,
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and there wash our selues, we shalbe recouered:
and there wash our selves, we shall recovered:
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were our sinnes like crimsin, yet they shall be as white as snowe, and were they as red as scarlet, they shall be as white as wooll.
were our Sins like crimson, yet they shall be as white as snow, and were they as read as scarlet, they shall be as white as wool.
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This is the great benefit that wee shall reape and receiue after our baptisme & regeneration in the waters of repentance,
This is the great benefit that we shall reap and receive After our Baptism & regeneration in the waters of Repentance,
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as Ionas in the waters of the sea, wherin being throughly purged & washed from our corruptiōs, by the bloud of the immaculate Lambe, we shall with Ionas receiue a newe commission,
as Ionas in the waters of the sea, wherein being thoroughly purged & washed from our corruptions, by the blood of the immaculate Lamb, we shall with Ionas receive a new commission,
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and be inuested into our former credit and fauour with God.
and be invested into our former credit and favour with God.
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For this same corruption of sinne, which lyeth in the heart vnwashed away, is a bird, which (as I may say) sings two maner of notes,
For this same corruption of sin, which lies in the heart unwashed away, is a bird, which (as I may say) sings two manner of notes,
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or hath two maner of calles. It eyther cals to vs, or it cals to the Lord:
or hath two manner of calls. It either calls to us, or it calls to the Lord:
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when to vs, it cals for repētance; when to the Lord, it cals for vengeance.
when to us, it calls for Repentance; when to the Lord, it calls for vengeance.
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So that, though sinne lyeth shrowded full low in our hearts, and wickednes be harboured in the secrets of our soules,
So that, though sin lies shrouded full low in our hearts, and wickedness be Harboured in the secrets of our Souls,
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yet is thy sinne like the sinne of Sodome, the cry of it is exceeding great:
yet is thy sin like the sin of Sodom, the cry of it is exceeding great:
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for they are so many in number, so diuers in nature and differēt in kinde, that being in thy heart, they are like vnto a sort of fierce Lions and cruell Tygres in a den, which cannot agree together.
for they Are so many in number, so diverse in nature and different in kind, that being in thy heart, they Are like unto a sort of fierce Lions and cruel Tigers in a den, which cannot agree together.
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And therfore, if thou labourest not to empty thy selfe of them, and open thine care vnto them,
And Therefore, if thou labourest not to empty thy self of them, and open thine care unto them,
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when they crie and call vnto thee for repentance, the Lord will open his eares, whē they call to him for vengeance.
when they cry and call unto thee for Repentance, the Lord will open his ears, when they call to him for vengeance.
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It is lamentable to consider (yet it euer hath beene, and I thinke it will be) that men are possessed with smallest care in matters of greatest danger.
It is lamentable to Consider (yet it ever hath been, and I think it will be) that men Are possessed with Smallest care in matters of greatest danger.
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The infection or corruption of the bodie euerie man will labour to purge & wash away,
The infection or corruption of the body every man will labour to purge & wash away,
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but the corruption of the soule, & the wickednes of the hart no man regards:
but the corruption of the soul, & the wickedness of the heart no man regards:
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nay, after sinne committed (as the Prophet fitly notes) No man saith, What haue I done? O miserable & wretched mā that I am, what haue I done? though it be an aspiring kind of wickednes, as that of the Niniuites:
nay, After sin committed (as the Prophet fitly notes) No man Says, What have I done? O miserable & wretched man that I am, what have I done? though it be an aspiring kind of wickedness, as that of the Niniuites:
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ascending, clyming, and being feathered with the wings of presumption flies vp into the court of heauen, ascending, climbing, and being feathered with the wings of presumption flies up into the court of heaven,
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euen daring to shew it selfe in the presence of the most high:
even daring to show it self in the presence of the most high:
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though it extends to the annoyance of the earth below, to the prouocation of the heauons aboue, to the punishment of all the creatures in and betweene them both:
though it extends to the annoyance of the earth below, to the provocation of the heauons above, to the punishment of all the creatures in and between them both:
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nay though it strikes and strikes with a double hand at the maiestie of God himselfe,
nay though it strikes and strikes with a double hand At the majesty of God himself,
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yet no man sayes, What haue I done? O Lord, (beloued) a long time haue wee beene acquainted with sinne,
yet no man Says, What have I done? Oh Lord, (Beloved) a long time have we been acquainted with sin,
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but can our acquaintance gaine vs no experience of sinne? will you euer looke vpon the pleasure and profite that sinne brings vnto you;
but can our acquaintance gain us no experience of sin? will you ever look upon the pleasure and profit that sin brings unto you;
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but will you neuer haue an eye to the policie and subtiltie thereof? Indeed wee make much of it:
but will you never have an eye to the policy and subtlety thereof? Indeed we make much of it:
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we nourish it in the secrets of our harts, and keep it warme in the inwards of our soules: we nourish it in the secrets of our hearts, and keep it warm in the inward of our Souls:
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wee are as loth to forsake sinne, as Iacob was to forsake Beniamin: and to depart from iniquitie, as Lot was to depart from Sodom:
we Are as loath to forsake sin, as Iacob was to forsake Benjamin: and to depart from iniquity, as Lot was to depart from Sodom:
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but shall we neuer looke into the mischiefe that ensueth of it? When shal we once be wise? They say that no element is ponderous or waightie in his proper place:
but shall we never look into the mischief that ensueth of it? When shall we once be wise? They say that no element is ponderous or weighty in his proper place:
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as for example, we feele not the weight of the aire, although we liue within the circle and compasse of it.
as for Exampl, we feel not the weight of the air, although we live within the circle and compass of it.
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Suppose a man should lie in the bottom of the sea, it would not offend him with any pressure or burdensome waight,
Suppose a man should lie in the bottom of the sea, it would not offend him with any pressure or burdensome weight,
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although it ill annoyed him otherwise: so is it in the estimation of sinne: wee liue and wee lie in it;
although it ill annoyed him otherwise: so is it in the estimation of sin: we live and we lie in it;
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but alas wretches that we are, we feele not, no, we feele not the weight and burden thereof,
but alas wretches that we Are, we feel not, no, we feel not the weight and burden thereof,
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how it euen presseth our soules vnto condemnation.
how it even Presseth our Souls unto condemnation.
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Sinne is not heauie vnto vs, by reason of the inclination of mans will thereunto, which greedily doth ingurgitate & readily swallow vp a whole sea of abomination.
Sin is not heavy unto us, by reason of the inclination of men will thereunto, which greedily does ingurgitate & readily swallow up a Whole sea of abomination.
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It may seeme strange which is written of the nature of thunder, that it bruiseth the tree,
It may seem strange which is written of the nature of thunder, that it bruiseth the tree,
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yet breaketh not the bark, it cracketh the blade, but neuer hurteth the scabbard: such a thing is the nature of sin, it wil bruise & wound the heart,
yet breaks not the bark, it cracketh the blade, but never hurteth the scabbard: such a thing is the nature of since, it will bruise & wound the heart,
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but neuer harm the eies, or the eares, or the hands; it wil pearce and afflict the conscience, but neuer hurt the outwarde man;
but never harm the eyes, or the ears, or the hands; it will pierce and afflict the conscience, but never hurt the outward man;
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it is euen a plague vnto the soule, & yet a pleasure vnto the body.
it is even a plague unto the soul, & yet a pleasure unto the body.
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Well, the time wil not permit to set out sinne as it deserues, & to acquaint you more with the nature of it,
Well, the time will not permit to Set out sin as it deserves, & to acquaint you more with the nature of it,
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although I would to God wee were lesse acquainted with the vse, & lesse affected with the desire thereof:
although I would to God we were less acquainted with the use, & less affected with the desire thereof:
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yet so violently are our headstrong affections caried and rauished, that we adde sinne to sinne,
yet so violently Are our headstrong affections carried and ravished, that we add sin to sin,
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and ioyne them in a league of friendship, & when we haue so done, we lay iniquitie vpon sinne, wickednes vpon iniquitie, rebellion vpon wickednes,
and join them in a league of friendship, & when we have so done, we lay iniquity upon sin, wickedness upon iniquity, rebellion upon wickedness,
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and transgression vpon rebellion, and nothing els but an heauing, and heaping vp of confusion vpon confusion, as if Nimrod were amongst vs,
and Transgression upon rebellion, and nothing Else but an heaving, and heaping up of confusion upon confusion, as if Nimrod were among us,
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& Babel againe to be built, the towers wherof might reach vp vnto the starres.
& Babel again to be built, the towers whereof might reach up unto the Stars.
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Well beloued, let vs lay the foundation of sinne as low as wee will, and build as strongly thereupon as we can,
Well Beloved, let us lay the Foundation of sin as low as we will, and built as strongly thereupon as we can,
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as if wee were assured, that the hand of Gods iudgements should neuer rase it vp;
as if we were assured, that the hand of God's Judgments should never raze it up;
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yet no doubt we shall find, that it is nowe high time for vs to leaue our sinnes, seeing wee see the Lord begins to leaue vs for our sinnes.
yet no doubt we shall find, that it is now high time for us to leave our Sins, seeing we see the Lord begins to leave us for our Sins.
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It is nowe high time for vs, not to wash our hands with Pilate, but our hearts with Ierusalem;
It is now high time for us, not to wash our hands with Pilate, but our hearts with Ierusalem;
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to chaunge our Morian skinnes, to put off our stained and defiled garmentes, to entertaine repentance into our soules, seeing that euen nowe wee feare the rewarde of our impieties,
to change our Morian skins, to put off our stained and defiled garments, to entertain Repentance into our Souls, seeing that even now we Fear the reward of our impieties,
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and the portion of iniquitie to bee shared out for vs. If euer before it was needfull,
and the portion of iniquity to be shared out for us If ever before it was needful,
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surely nowe much more necessitie enforceth, and time it is for Abigal (if she respect her owne safetie) to arise and meete Dauid with a present to appease his wrath, for it seemes hee is now at hand with his sword girded vpon his thigh:
surely now much more necessity enforceth, and time it is for Abigal (if she respect her own safety) to arise and meet David with a present to appease his wrath, for it seems he is now At hand with his sword girded upon his thigh:
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though not to lade our Asses as she did, with two bottles of wine, with frailes of raisins, and a sheepe readie dressed, or such like prouision:
though not to lade our Asses as she did, with two bottles of wine, with frails of raisins, and a sheep ready dressed, or such like provision:
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but to lade our bodies and sinfull carkasses, which wee haue vsed as Asses to beare the huge burthen of our sinnes with sackcloth and ashes, with fasting & mourning, which are the armour of repentance to withstand his iudgemēts.
but to lade our bodies and sinful carcases, which we have used as Asses to bear the huge burden of our Sins with Sackcloth and Ashes, with fasting & mourning, which Are the armour of Repentance to withstand his Judgments.
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Let our eyes be as 2. bottles of wine, to cary with vs, the teares wherof we may drinke, to comfort vs in the assurance of Gods mercies,
Let our eyes be as 2. bottles of wine, to carry with us, the tears whereof we may drink, to Comfort us in the assurance of God's Mercies,
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& our broken & contrite harts as presents which the Lord wil haue respect vnto,
& our broken & contrite hearts as presents which the Lord will have respect unto,
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and receiue kindly at our hands, & lay his sword downe which he hath taken vp against vs. and bidde vs returne in peace vnto our houses.
and receive kindly At our hands, & lay his sword down which he hath taken up against us and bid us return in peace unto our houses.
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Oh that I could possibly preuaile thus farre with you, to possesse your soules with the consideration of this point.
O that I could possibly prevail thus Far with you, to possess your Souls with the consideration of this point.
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Though this sodaine oportunitie of repentance were not offred vs, yet let vs examine our estate,
Though this sudden opportunity of Repentance were not offered us, yet let us examine our estate,
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and we shall finde, that (alas) we are not sinners of yesterday; we are not newly entred into Satans schole:
and we shall find, that (alas) we Are not Sinners of yesterday; we Are not newly entered into Satan school:
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but we are of a great standing:
but we Are of a great standing:
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for in sinne our mothers conceyued vs, in iniquitie they brought vs foorth, and wee drewe corruption from their breasts;
for in sin our mother's conceived us, in iniquity they brought us forth, and we drew corruption from their breasts;
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all which, as wee haue growne with them, so they haue growne with vs. We haue long and ouerlong traced the footesteps of wickednesse,
all which, as we have grown with them, so they have grown with us We have long and overlong traced the footsteps of wickedness,
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and troden the paths of iniustice; wee haue tyerd our selues, and surfeted our selues with the workes of abomination:
and trodden the paths of injustice; we have tyerd our selves, and surfeited our selves with the works of abomination:
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we are not fallen of ignorance (alas) as our forefathers, which knewe not the Gospell;
we Are not fallen of ignorance (alas) as our Forefathers, which knew not the Gospel;
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but willingly & wilfully haue we brought our selues into the habite of sinne, into the nature of sinne, into the custome of sin,
but willingly & wilfully have we brought our selves into the habit of sin, into the nature of sin, into the custom of since,
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and within the compasse of Gods most fearefull iudgements, to seaze vpon soule and body, vnto condemnation;
and within the compass of God's most fearful Judgments, to seize upon soul and body, unto condemnation;
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and not vpon our selues onely, but such is the corruption thereof, that it hath ouerspred the face of the heauens, of the earth,
and not upon our selves only, but such is the corruption thereof, that it hath overspread the face of the heavens, of the earth,
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and ouerunne all the creatures, that euen they for our sin must one day come to iudgement.
and ouerunne all the creatures, that even they for our since must one day come to judgement.
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O then how needfull is it, that with Ierusalem wee shoulde wash our wicked heartes from this corruption with the teares of repentance, that shee might sit in thy heart, and with her strong sighes and grones breake the heauens which are hardned against thee,
O then how needful is it, that with Ierusalem we should wash our wicked hearts from this corruption with the tears of Repentance, that she might fit in thy heart, and with her strong sighs and groans break the heavens which Are hardened against thee,
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and draw downe the Lords louing fauour to thy soule. If the infant in the cradle cries for milke;
and draw down the lords loving favour to thy soul. If the infant in the cradle cries for milk;
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if the Lion in the forrest cries for food because they want it:
if the lion in the forest cries for food Because they want it:
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how should it moue vs (my brethrē) to send vp our cries for the fauour of God, because we haue it not!
how should it move us (my brothers) to send up our cries for the favour of God, Because we have it not!
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The teares of our eyes being shed in true contrition for our sinnes, will bee as little messengers to the great and angrie God of heauen and earth, to entreate a truce betwixt him and vs his creatures,
The tears of our eyes being shed in true contrition for our Sins, will be as little messengers to the great and angry God of heaven and earth, to entreat a truce betwixt him and us his creatures,
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and as gunshotte, will batter downe the partition walles of our sinnes, and cause his louing countenance to shine vpon our soules.
and as gunshot, will batter down the partition walls of our Sins, and cause his loving countenance to shine upon our Souls.
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Let vs therefore in the feare of God make experience of this, and though for the time it may seeme bitter as Aloes vnto the flesh,
Let us Therefore in the Fear of God make experience of this, and though for the time it may seem bitter as Aloes unto the Flesh,
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yet is it wholesome and medicinable vnto the soule.
yet is it wholesome and medicinable unto the soul.
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And looke as it was the manner of ancient times, when trouble or heauines befell to any, they presently called for women and others who were tender harted and skilful in mourning, to cause them mourne the better:
And look as it was the manner of ancient times, when trouble or heaviness befell to any, they presently called for women and Others who were tender hearted and skilful in mourning, to cause them mourn the better:
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so we which would faine learne to repent and lament for our sinnes, and know not rightly how;
so we which would feign Learn to Repent and lament for our Sins, and know not rightly how;
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let vs haue recourse vnto the booke of God, and there may we behold the teares standing in Ierusalems eyes,
let us have recourse unto the book of God, and there may we behold the tears standing in Ierusalems eyes,
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and in the eyes of Marie Magdalene, & of Anna the wife of Elkanah, that their weeping might procure our weeping, their griefe prouoke our griefe, their passions moue our affections with the like lamentation and sorrow for our sinnes.
and in the eyes of Marie Magdalene, & of Anna the wife of Elkanah, that their weeping might procure our weeping, their grief provoke our grief, their passion move our affections with the like lamentation and sorrow for our Sins.
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So much for the thing required, being the second point, Wash thine heart from wickednes. Now followes the third, which is the End, That thou mayest besaued.
So much for the thing required, being the second point, Wash thine heart from wickedness. Now follows the third, which is the End, That thou Mayest besaued.
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J Doubt not, but the trumpet blowne in the land, and the crie, which said vnto them of Iudah, Assemble your selues together, & get you into strōg cities; J Doubt not, but the trumpet blown in the land, and the cry, which said unto them of Iudah, Assemble your selves together, & get you into strong cities;
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and the standard set vp in Sion, and the plague threatened to be brought from the North, and the Lion that should come from his den,
and the standard Set up in Sion, and the plague threatened to be brought from the North, and the lion that should come from his den,
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and the Drie wind in the high places of the wildernesse, and that suddenly; (for it should be as a tempest and swift) for his horses are lighter then Eagles;
and the Dry wind in the high places of the Wilderness, and that suddenly; (for it should be as a tempest and swift) for his Horses Are lighter then Eagles;
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might easily perswade them of imminent and present danger, except they had the hearts of the Leuiathan,
might Easily persuade them of imminent and present danger, except they had the hearts of the Leviathan,
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as strong as stones, or as hard as the nether milstone, not to receiue any impression;
as strong as stones, or as hard as the neither millstone, not to receive any impression;
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or their ioynts tough as Elephants, that nothing could bend them.
or their Joints tough as Elephants, that nothing could bend them.
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Therefore their danger threatning such extremitie, it was more then time to take some course for their owne safetie.
Therefore their danger threatening such extremity, it was more then time to take Some course for their own safety.
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The Poet notably describes the feare that Aeneas and they of Troy were in, and the great speed they made to escape the danger of the Cyclops.
The Poet notably describes the Fear that Aeneas and they of Troy were in, and the great speed they made to escape the danger of the Cyclops.
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Praecipites metus acer agit quocun { que } rudentes. Excutere, & ve! tis intendere vela secūdis.
Praecipites metus acer agit quocun { que } rudentes. Excutere, & we! this intendere vela secūdis.
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When they saw the companie of giants clustring vpon the shore, resembling the strength and fortitude of mightie Okes,
When they saw the company of Giants clustering upon the shore, resembling the strength and fortitude of mighty Oaks,
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or loftie Cypresse trees, that their verie looks threatned destruction, it was no time for them of stay,
or lofty Cypress trees, that their very looks threatened destruction, it was no time for them of stay,
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but speedily to hoysse vp their sailes, & nimbly to betake them to their oares;
but speedily to hoysse up their sails, & nimbly to betake them to their oars;
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rather then the giants should offer violence to them, they offer violence to the sea, and hasten away.
rather then the Giants should offer violence to them, they offer violence to the sea, and hasten away.
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The only course that Icrusalem hath to preuent this imminent distres, which was euen at their shore ready to assault them, is swiftly to saile away in the waters of repentance:
The only course that Jerusalem hath to prevent this imminent distres, which was even At their shore ready to assault them, is swiftly to sail away in the waters of Repentance:
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euerie man to betake himselfe to his oares of true contrition and inuocation vnto God, to labour painefully in the sea of their sinful hearts (though they be well washed & drenched with the waues thereof) for their owne safetie and preseruation.
every man to betake himself to his oars of true contrition and invocation unto God, to labour painfully in the sea of their sinful hearts (though they be well washed & drenched with the waves thereof) for their own safety and preservation.
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Wash thine hart from wickednes, That thou mayest be saued.
Wash thine heart from wickedness, That thou Mayest be saved.
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In the handling of which I will first speake of the sence of the words secondly, of the vse.
In the handling of which I will First speak of the sense of the words secondly, of the use.
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For the first, the word in the originall signifieth, either safetie, helpe, or aide: and here it may fitly beare a double sence;
For the First, the word in the original signifies, either safety, help, or aid: and Here it may fitly bear a double sense;
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first, by the relation of matter going before:
First, by the Relation of matter going before:
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for in the former part of this Chapter many iudgements are exemplified by many figures to come vpon Ierusalem by Nabuchadnezzar,
for in the former part of this Chapter many Judgments Are exemplified by many figures to come upon Ierusalem by Nebuchadnezzar,
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and the Chaldeans, who shoulde cut them downe with the sword, & lay their land waste. Now this being so, the Prophet stirs vp Ierusalem to repentance, that she may be saued: that is to say, In this common calamity and iudgement which is to fall,
and the Chaldeans, who should Cut them down with the sword, & lay their land waste. Now this being so, the Prophet stirs up Ierusalem to Repentance, that she may be saved: that is to say, In this Common calamity and judgement which is to fallen,
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yet that she may be secure and safe from the touch thereof, and bee restored to the fauour of God:
yet that she may be secure and safe from the touch thereof, and be restored to the favour of God:
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and therefore, that the faithfull among them should not despaire, but rather lift vp their heads and cheare themselues with a hope of safety in time of danger,
and Therefore, that the faithful among them should not despair, but rather lift up their Heads and cheer themselves with a hope of safety in time of danger,
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as also to crosse the crooked generation of hypocrites, shewing that there is no way to appease Gods wrath by any shiftes,
as also to cross the crooked generation of Hypocrites, showing that there is no Way to appease God's wrath by any shifts,
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but by true conuersion which must beginne at the hart.
but by true conversion which must begin At the heart.
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Or thus, Repent, that thou mayest bee saued in the day of iudgement by the redemptiō of Christ,
Or thus, repent, that thou Mayest be saved in the day of judgement by the redemption of christ,
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because without repentance there is no saluatiō. And so for the sence. The vse followes.
Because without Repentance there is no salvation. And so for the sense. The use follows.
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In time of daunger, or of prosperity, or whensoeuer, is any thing sweeter vnto vs then our life? or more precious then the breath of our owne nostrils? Why (sayes the Deuill) when hee enformed against Iob, Skinne for skinne, and all that euer a man hath, he will giue for his life.
In time of danger, or of Prosperity, or whensoever, is any thing Sweeten unto us then our life? or more precious then the breath of our own nostrils? Why (Says the devil) when he informed against Job, Skin for skin, and all that ever a man hath, he will give for his life.
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Be it a life of sorrow, miserie, and vexation, yet naturally wee loue it better then death.
Be it a life of sorrow, misery, and vexation, yet naturally we love it better then death.
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Tanti est contemplatio coeli & lucis ipsius, &c. So wee may beholde heauen and the light thereof, in our owne estimation it is so much worth, that we are content to endure any miserie for it.Tanti est contemplatio coeli & lucis Himself, etc. So we may behold heaven and the Light thereof, in our own estimation it is so much worth, that we Are content to endure any misery for it.
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I will appeale to no other witnesses at this time, then to the Gibeonites, who did that which they did,
I will appeal to no other Witnesses At this time, then to the Gibeonites, who did that which they did,
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and became slaues to the hoast of Israel.
and became slaves to the host of Israel.
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For feare of their liues they were content to endure any slauerie and bondage, so as they might escape with life.For Fear of their lives they were content to endure any slavery and bondage, so as they might escape with life.
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And therefore that action of Cleombrotus may seeme strange, that reading Platoes discourse of the immortalitie of the soule, fell from the top of an high wall, of purpose to breake his neck, the sooner to attaine to immortalitie.
And Therefore that actium of Cleombrotus may seem strange, that reading plato's discourse of the immortality of the soul, fell from the top of an high wall, of purpose to break his neck, the sooner to attain to immortality.
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Howsoeuer, this action of his, as one sayes, was Potius magnè factum, quàm bene factum, a great act, rather then a good acte.
Howsoever, this actium of his, as one Says, was Potius magnè factum, quàm bene factum, a great act, rather then a good act.
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It seemed likewise that Achaemenides the vnfortunate companion of Vlisses, little regarded the benefite of life,
It seemed likewise that Achaemenides the unfortunate Companion of Ulysses, little regarded the benefit of life,
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and thought it rather a glorie to die, so it might bee manibus hominum, in some manlike manner.
and Thought it rather a glory to die, so it might be manibus hominum, in Some manlike manner.
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And that of Elias in the sacred volume sauoreth much to this purpose, It sufficeth, Lord, take away my soule from me, let me not liue any longer to bee eye-witnesse of that miserie that Iezabel hath thretned vnto me.
And that of Elias in the sacred volume savoureth much to this purpose, It Suffices, Lord, take away my soul from me, let me not live any longer to be eyewitness of that misery that Jezebel hath threatened unto me.
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Well, howsoeuer, to let them passe that are so weary of their dearest friend, sure it is, euerie thing in nature desireth being, from the greatest to the smallest:
Well, howsoever, to let them pass that Are so weary of their dearest friend, sure it is, every thing in nature Desires being, from the greatest to the Smallest:
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and this great benefite repentance brings with it, life in the middest of death, safetie in time of calamitie, preseruation against iudgements, deliuerance in time of danger.
and this great benefit Repentance brings with it, life in the midst of death, safety in time of calamity, preservation against Judgments, deliverance in time of danger.
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O Ierusalem, if, when Nabuchadnezzar shall come as a fierce Lion from his den, & the Chaldeans as cruell Tygers to deuoure thee;Oh Ierusalem, if, when Nebuchadnezzar shall come as a fierce lion from his den, & the Chaldeans as cruel Tigers to devour thee;
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when mine indignation shall be thy portion to drinke, and whē destruction vpon destruction shall befall for the execution of my vengeance:
when mine Indignation shall be thy portion to drink, and when destruction upon destruction shall befall for the execution of my vengeance:
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yet if thou wilt be saued when others must be destroyed, here's thy remedie, Wash thine heart from wickednes.
yet if thou wilt be saved when Others must be destroyed, here's thy remedy, Wash thine heart from wickedness.
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So you see the Prophet reasoneth with them a fructu poenitentiae, from the benefites arising from repentance.
So you see the Prophet reasoneth with them a fructu poenitentiae, from the benefits arising from Repentance.
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To giue you the taste of it in a word:
To give you the taste of it in a word:
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If the seas which are as a girdle to this Iland (enuironing and encompassing the same about) were at our command,
If the Seas which Are as a girdle to this Island (environing and encompassing the same about) were At our command,
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or that the Lord should put the raines and gouernment of the mightie waters into our handes, that wee might rule them as wee list for the subuersion of our enemies;
or that the Lord should put the reins and government of the mighty waters into our hands, that we might Rule them as we list for the subversion of our enemies;
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or that our land were walled with brasse, and strengthened with the strongest defence against our Nabuchadnezzar of Spaine, and our enemies the Caldeans:
or that our land were walled with brass, and strengthened with the Strongest defence against our Nebuchadnezzar of Spain, and our enemies the Chaldaeans:
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Yet would not all this make so much for our safetie, as if we had repentance in our hearts, a speciall antidote against any iudgement.
Yet would not all this make so much for our safety, as if we had Repentance in our hearts, a special antidote against any judgement.
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In deed we feare the forces of our forraine foes, and we may iustly: but our greatest enemies are our home-bredde sinnes.
In deed we Fear the forces of our foreign foes, and we may justly: but our greatest enemies Are our Homebred Sins.
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We stand quiuering and shaking vnder the rod of his Iudgement, the feare whereof hath so possessed vs, that we runne hither and thither,
We stand quivering and shaking under the rod of his Judgement, the Fear whereof hath so possessed us, that we run hither and thither,
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and are almost at our wits end, as if there were no God to goe before the shields of Israel.
and Are almost At our wits end, as if there were no God to go before the shields of Israel.
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What is the cause hereof? Alas, our guilty consciences doe accuse vs, and we can not but confesse, howe iust our destruction is.
What is the cause hereof? Alas, our guilty Consciences do accuse us, and we can not but confess, how just our destruction is.
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For were wee penitent sinners, and at peace and reconciliation with God, we should not neede to feare what man can doe vnto vs:
For were we penitent Sinners, and At peace and reconciliation with God, we should not need to Fear what man can do unto us:
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but till sinne be remoued out of our hearts, and our iniquities as rebels, cast out of our soules;
but till sin be removed out of our hearts, and our iniquities as rebels, cast out of our Souls;
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vntill wee become penitent for the manifest & manifold transgressions of our liues, alas, we must yet liue in feare of the Spaniard;
until we become penitent for the manifest & manifold transgressions of our lives, alas, we must yet live in Fear of the Spaniard;
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neyther may we feare Spayne alone, but euen the heauens, and the starres in the heauens, to sight against vs, as they fought against Sisera;
neither may we Fear Spain alone, but even the heavens, and the Stars in the heavens, to sighed against us, as they fought against Sisera;
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the earth, and the creatures on the earth, to plot out our subuersion:
the earth, and the creatures on the earth, to plot out our subversion:
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for the Lord will vse them as his men of warre against vs, and make them at vtter defiance with vs. Nay, wee may feare our hands, which we account as our dearest friends:
for the Lord will use them as his men of war against us, and make them At utter defiance with us Nay, we may Fear our hands, which we account as our dearest Friends:
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for he can make them as the hands of Saul, euen instruments of our owne confusion.
for he can make them as the hands of Saul, even Instruments of our own confusion.
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If therefore wee will haue peace in our land betwixt Spayne and vs, wee must labour for peace in our consciences betwixt God and vs. If we would haue Gods Iudgements remoued from vs, wee must labour to remooue our sinnes, which are the cause of them,
If Therefore we will have peace in our land betwixt Spain and us, we must labour for peace in our Consciences betwixt God and us If we would have God's Judgments removed from us, we must labour to remove our Sins, which Are the cause of them,
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and then will the Lord passe his word vnto vs, that wee shall bee saued. Prou. 16 17. To depart from euill (saith Salomon) is a fortresse and a bulwarke, to preserue the righteous from Iudgements.
and then will the Lord pass his word unto us, that we shall be saved. Prou. 16 17. To depart from evil (Says Solomon) is a fortress and a bulwark, to preserve the righteous from Judgments.
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If the whole world with engines of warre threatened our confusion, yet if wee were engrafted into Christ,
If the Whole world with Engines of war threatened our confusion, yet if we were engrafted into christ,
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and made one with him, (betwixt whome there is nowe as great a separation as Abrahams gulfe, by reason of our manifold sinnes and transgressions) there is no doubt,
and made one with him, (betwixt whom there is now as great a separation as Abrahams gulf, by reason of our manifold Sins and transgressions) there is no doubt,
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but his louing countenance and mercifull eye should euer be vpon vs, & his right arme stretched out for our defēce.
but his loving countenance and merciful eye should ever be upon us, & his right arm stretched out for our defence.
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Wil any mā hurt the apple of his owne eye, and not rather to be tender ouer it? why, we are as the apple of the Lordes eye.
Wil any man hurt the apple of his own eye, and not rather to be tender over it? why, we Are as the apple of the lords eye.
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Will a man cast off or dishonour the signet of his right arme? why, we are his signet:
Will a man cast off or dishonour the signet of his right arm? why, we Are his signet:
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wil a man vse violence to the wife of his own bosome, who is one flesh with himselfe? why we are the Lords spouse, & he hath made vs one with him,
will a man use violence to the wife of his own bosom, who is one Flesh with himself? why we Are the lords spouse, & he hath made us one with him,
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and therefore may looke for protection and defence at his handes, and not for strokes and violence,
and Therefore may look for protection and defence At his hands, and not for Strokes and violence,
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as if our God were a stranger vnto vs, & had neuer giuen vs pledges of his loue.
as if our God were a stranger unto us, & had never given us pledges of his love.
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Thus as you see the danger that we may iustly feare by reason of sinne,
Thus as you see the danger that we may justly Fear by reason of sin,
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so likewise the comfort and confidēce that we may haue, if we become penitent for our sinne.
so likewise the Comfort and confidence that we may have, if we become penitent for our sin.
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Therfore which of these two makes greatest for our safetie, iudge you.
Therefore which of these two makes greatest for our safety, judge you.
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Secondly, to speake of saluation by the redemption of Christ (who gaue his bloud once for our rāsome) it is a thing generally desired of vs all, nay many make claime vnto it,
Secondly, to speak of salvation by the redemption of christ (who gave his blood once for our ransom) it is a thing generally desired of us all, nay many make claim unto it,
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as Esau did vnto the blessing, & yet must go without it. The way that leadeth thereunto is narrow, and scarse one amongst a number findes it:
as Esau did unto the blessing, & yet must go without it. The Way that leads thereunto is narrow, and scarce one among a number finds it:
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we are as lame creeples, we cannot so much as get to the beaufull gate, except we be carried; much lesse into the temple it selfe,
we Are as lame creeples, we cannot so much as get to the beaufull gate, except we be carried; much less into the temple it self,
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vnlesse our lamenesse be taken away. There is but one way vnto it, and that is by repentance:
unless our lameness be taken away. There is but one Way unto it, and that is by Repentance:
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he that seekes saluation & Gods kingdome any other way, takes a wrōg course: it will not be got either with pleasure or profit:
he that seeks salvation & God's Kingdom any other Way, Takes a wrong course: it will not be god either with pleasure or profit:
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all the gold of Ophir, the treasures of Ezekias, or the riches of Salomon will not buy it:
all the gold of Ophir, the treasures of Ezekias, or the riches of Solomon will not buy it:
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onely repentance will so farre preuaile, that thou mayst be saued.
only Repentance will so Far prevail, that thou Mayest be saved.
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And therfore Christ told the Iewes (who thought thēselues priuiledged, and therfore condemned the Galileans) Except you repent, Luk. 13.3. ye all shall likewise perish.
And Therefore christ told the Iewes (who Thought themselves privileged, and Therefore condemned the Galileans) Except you Repent, Luk. 13.3. you all shall likewise perish.
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Therefore beare this principle in mind, for it stands as firme as the pillers of heauē, that without repentance there is no saluation.
Therefore bear this principle in mind, for it Stands as firm as the pillars of heaven, that without Repentance there is no salvation.
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And thus much for the Exhortation it selfe and the parts thereof. First, the person exhorted. Secondly, the thing required. Thirdly, the end. Now followes the reason:
And thus much for the Exhortation it self and the parts thereof. First, the person exhorted. Secondly, the thing required. Thirdly, the end. Now follows the reason:
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Howe long shall thy wicked thoughts remayne within thee? THis is an argument vsed by way of complaint;How long shall thy wicked thoughts remain within thee? THis is an argument used by Way of complaint;
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wherein (if you remember, we obserued these 5. poynts. First, the circumstance of time, wherewith the argument was enforced: How long?
wherein (if you Remember, we observed these 5. points. First, the circumstance of time, wherewith the argument was Enforced: How long?
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Secondly, the thing which the Lord complaynes of: they are thoughts. Thirdly, the qualities: they are Wicked. Fourthly, their continuance: they remayne.
Secondly, the thing which the Lord complains of: they Are thoughts. Thirdly, the qualities: they Are Wicked. Fourthly, their Continuance: they remain.
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Fiftly, the place of their abode is, within vs.
Fifty, the place of their Abided is, within us
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Concerning the foure latter, though we may compare our selues to the sea, into which all the riuers of the earth runne, & is neuer the fuller:
Concerning the foure latter, though we may compare our selves to the sea, into which all the Rivers of the earth run, & is never the fuller:
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so though all the instructions in the Scripture be applyed vnto vs, yet many are neuer the better,
so though all the instructions in the Scripture be applied unto us, yet many Are never the better,
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and therefore necessary to handle these seuerally, which would minister excellent matter vnto vs:
and Therefore necessary to handle these severally, which would minister excellent matter unto us:
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yet, let it suffice, to fasten onely vpon the sence of the Prophet, and deliuer from them ioyntly such instructions,
yet, let it suffice, to fasten only upon the sense of the Prophet, and deliver from them jointly such instructions,
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as flow from the words themselues for our edification. But first, for the circūstance of time, How long? A word of great consequēce: It implyes thus much:
as flow from the words themselves for our edification. But First, for the circumstance of time, How long? A word of great consequence: It Implies thus much:
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Is it not sufficient (O Ierusalem) that I haue borne with sinne so long,
Is it not sufficient (Oh Ierusalem) that I have born with sin so long,
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and doe you thinke me still able to endure it? Haue I but hitherto winked at your iniquities,
and do you think me still able to endure it? Have I but hitherto winked At your iniquities,
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and will you yet and yet vexe my righteous soule? Is this the fruite that my long-suffring brings forth in you? Wert thou borne sinful,
and will you yet and yet vex my righteous soul? Is this the fruit that my long-suffering brings forth in you? Wertenberg thou born sinful,
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and wilt thou dye sinfull? Is there no place for repentance? Howe long shall thy wicked thoughts remayne within thee?
and wilt thou die sinful? Is there no place for Repentance? How long shall thy wicked thoughts remain within thee?
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Thus the Lord reasons with Ierusalem and with vs. And surely it is fearfull, that our sinne should growe to such an height,
Thus the Lord Reasons with Ierusalem and with us And surely it is fearful, that our sin should grow to such an height,
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and iniquitie waxe so ripe, that the Lord should thus cōplaine of it, Howe long?
and iniquity wax so ripe, that the Lord should thus complain of it, How long?
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When God sends Iudgements vpō vs, & the fingers of his wrath fastē either on our bodies or goods;
When God sends Judgments upon us, & the fingers of his wrath fasten either on our bodies or goods;
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whē pestilence came with cōmissiō frō ye angry God of heauen, to attach our sinfull and rebellious carcasses,
when pestilence Come with commission from you angry God of heaven, to attach our sinful and rebellious carcases,
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and the bodies of our sonnes and daughters;
and the bodies of our Sons and daughters;
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when we feared to draw our breath in the streetes, lest we should haue drawne our confusion,
when we feared to draw our breath in the streets, lest we should have drawn our confusion,
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and not an haires-breadth there was betwixt vs and death;
and not an hair's-breadth there was betwixt us and death;
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when the vnsatiate mouth of the graue still craued for more, and neuer thought it had inough,
when the vnsatiate Mouth of the graven still craved for more, and never Thought it had enough,
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and spared not to swallow vp our sweetest comforts;
and spared not to swallow up our Sweetest comforts;
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when day by day we followed our friends with weeping, our neighbours with mourning, & our nerest kinsfolks with lamētation, to bring them the way of all flesh;
when day by day we followed our Friends with weeping, our neighbours with mourning, & our nearest kinsfolks with lamentation, to bring them the Way of all Flesh;
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whē death was as a tyrant amongst vs, and the pestilence as an vnmercifull souldier that spared none:
when death was as a tyrant among us, and the pestilence as an unmerciful soldier that spared none:
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then (beloued) what did we? Surely, we cried & cried, How long, Lord, Lord,
then (Beloved) what did we? Surely, we cried & cried, How long, Lord, Lord,
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how lōg wilt thou absent thy selfe hiding thine eyes from beholding, and stopping thine eares from hearing the wordes of our complaint? How long, Lord, wilt thou giue vs gall to drinke,
how long wilt thou absent thy self hiding thine eyes from beholding, and stopping thine ears from hearing the words of our complaint? How long, Lord, wilt thou give us Gall to drink,
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and fill our soules with bitternesse, as with wormwood: Lord, how long, how long, Lord, shall it be thus or thus with vs?
and fill our Souls with bitterness, as with wormwood: Lord, how long, how long, Lord, shall it be thus or thus with us?
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Thus we pressed the eares of the Lord with our how long, and he heard it.
Thus we pressed the ears of the Lord with our how long, and he herd it.
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He looked downe from heauen and beheld the sorrow of the sonnes of men vpon earth.He looked down from heaven and beheld the sorrow of the Sons of men upon earth.
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He commanded his Angell to stay his hand, clearing our ayre frō infection, and seasoning our ioynts with health.
He commanded his Angel to stay his hand, clearing our air from infection, and seasoning our Joints with health.
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Thus did the Lord helpe vs, when we could not helpe our selues.
Thus did the Lord help us, when we could not help our selves.
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But (alas) he cryes and complaynes of our wicked thoughts, sinfull liues, and adulterous conuersations;
But (alas) he cries and complains of our wicked thoughts, sinful lives, and adulterous conversations;
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but we giue him not the hearing.
but we give him not the hearing.
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Loe, beloued, our vnequall hearts, and the vnkindnesse wherewith we requite him, who so kindly hath dealt with vs. Let. God complayne, but we will not complayne.
Lo, Beloved, our unequal hearts, and the unkindness wherewith we requite him, who so kindly hath dealt with us Let. God complain, but we will not complain.
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He cryes, Howe long? We cry with Salomons sluggard, Not long inough:
He cries, How long? We cry with Solomon's sluggard, Not long enough:
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Yet a little more sleepe, a little more slumber, a little more folding of the armes together.
Yet a little more sleep, a little more slumber, a little more folding of the arms together.
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And as Achsaph in the booke of Iudges, was importunate for riches, and neuer thought her selfe satisfied: so is it with vs; And as Achsaph in the book of Judges, was importunate for riches, and never Thought her self satisfied: so is it with us;
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when wee haue committed one sinne, we thinke we may commit a second; and that being done, we will yet venter vpon a third.
when we have committed one sin, we think we may commit a second; and that being done, we will yet venture upon a third.
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If wee liued one hundreth yeeres, we could be content to liue another, so wee may liue to sinne;
If we lived one Hundredth Years, we could be content to live Another, so we may live to sin;
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& when we haue liued two, yet we thinke it not enough.
& when we have lived two, yet we think it not enough.
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Well, let vs in the feare of God slake the thirsty desire thereof, and labour to ridde our selues of it:
Well, let us in the Fear of God slake the thirsty desire thereof, and labour to rid our selves of it:
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for he that hath fewest sins, in the day of Iudgement shall find hee hath too many:
for he that hath fewest Sins, in the day of Judgement shall find he hath too many:
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and let vs weigh the Lords cause in our owne ballance;
and let us weigh the lords cause in our own balance;
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that as we thinke, we may iustly complaine, when the weight and burden of his iudgementes are vpon vs:
that as we think, we may justly complain, when the weight and burden of his Judgments Are upon us:
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so let vs thinke the Lordes complaint equall, when the weight and burthen of our sinne is vpon him.
so let us think the lords complaint equal, when the weight and burden of our sin is upon him.
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Secondly, this How long is like Cynthius to pull vs by the eare, and admonish vs how we spend our time: Secondly, this How long is like Cynthius to pull us by the ear, and admonish us how we spend our time:
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for God wil haue a reckning of euery idle houre that we spend;
for God will have a reckoning of every idle hour that we spend;
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therfore it should teach vs to walke circumspectly as the Apostle speaks, redeeming the time, that what time soeuer heretofore hath beene ill spent, wee may haue an eye to the time to come that it may be well spent:
Therefore it should teach us to walk circumspectly as the Apostle speaks, redeeming the time, that what time soever heretofore hath been ill spent, we may have an eye to the time to come that it may be well spent:
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for we know not whether we haue fortie dayes respit allotted vnto vs, as the Niniuites had:
for we know not whither we have fortie days respite allotted unto us, as the Niniuites had:
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but sure an happy thing is it for him that hath time & place for repentance,
but sure an happy thing is it for him that hath time & place for Repentance,
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and wofull will it be when the whole course of our life is spent in vanitie and profanenesse;
and woeful will it be when the Whole course of our life is spent in vanity and profaneness;
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and in the ende and vpshotte thereof the Angell of God shall answere vs, Time shall bee no more.
and in the end and upshot thereof the Angel of God shall answer us, Time shall be no more.
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Esau had a time when hee might haue repented, but being ouerslipt, he had no place for repentance, Heb. 12.17. though he sought the blessing with teares.
Esau had a time when he might have repented, but being overslipped, he had no place for Repentance, Hebrew 12.17. though he sought the blessing with tears.
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These times are not allotted for the bodie, but for the soule.
These times Are not allotted for the body, but for the soul.
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And now is the time not of pleasure or delight, but of saluation, if euer we will haue it. And now is the time not of pleasure or delight, but of salvation, if ever we will have it.
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Therefore let tempus vitae be tempus poenitentiae; let the time of our life bee the time of our repentance.
Therefore let Tempus vitae be Tempus poenitentiae; let the time of our life be the time of our Repentance.
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So much for the circumstance of time How long: Now it followes: How long shall thy wicked thoughtes remaine within thee?
So much for the circumstance of time How long: Now it follows: How long shall thy wicked thoughts remain within thee?
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HE ye hath plāted the eare, doth not he heare? & he ye hath created the eye.
HE the hath planted the ear, does not he hear? & he you hath created the eye.
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doeth not he see the thoughts of the heart? Man can but iudge of actions and outward appearances onely;
doth not he see the thoughts of the heart? Man can but judge of actions and outward appearances only;
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but the Lord knoweth the heart.
but the Lord Knoweth the heart.
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There is nothing hidden from God, eyther in heauen or earth, or within the reynes and hearts of our bodies, There is nothing hidden from God, either in heaven or earth, or within the reins and hearts of our bodies,
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or of the lowest destruction, but he seeth it with eyes ten thousand times brighter then the Sunne.
or of the lowest destruction, but he sees it with eyes ten thousand times Brighter then the Sun.
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My bones are not hid from thee (sayth Dauid) though I was made in a secret place,
My bones Are not hid from thee (say David) though I was made in a secret place,
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and fashioned beneath in the earth. and fashioned beneath in the earth.
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And in the 94. Psalme, speaking howe the wicked smote the Lords people, and troubled his inheritance, slewe the widdowe,
And in the 94. Psalm, speaking how the wicked smote the lords people, and troubled his inheritance, slew the widow,
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and murthered the fatherlesse, it went to his heart to heare them say, The Lord shall not see it:
and murdered the fatherless, it went to his heart to hear them say, The Lord shall not see it:
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As if their wickednesse could shrowd it selfe from the all-seeing eye of his eternall Deity.
As if their wickedness could shroud it self from the All-seeing eye of his Eternal Deity.
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They are not onely our actions and words, that are apparent vnto the Almightie, but the thoughts of our heart,
They Are not only our actions and words, that Are apparent unto the Almighty, but the thoughts of our heart,
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whether they be good, or euill.
whither they be good, or evil.
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Thus the LORD sawe Ierusalems thoughts, and he beheld them wicked: according to that of the Prophet, The Lord knoweth the thoughts of men, Psal. 94. that they are but vayne, or, vanitie it selfe. And Gen. 6.5.
Thus the LORD saw Ierusalems thoughts, and he beheld them wicked: according to that of the Prophet, The Lord Knoweth the thoughts of men, Psalm 94. that they Are but vain, or, vanity it self. And Gen. 6.5.
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The Lord sawe the imaginations of the thoughts of mans heart euill. The Lord saw the Imaginations of the thoughts of men heart evil.
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The thoughts of the heart are like vnto a gadding seruant, whē he should employ him selfe to his masters busines at home, he runneth and rangeth after his own pleasure:
The thoughts of the heart Are like unto a gadding servant, when he should employ him self to his Masters business At home, he Runneth and rangeth After his own pleasure:
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so when our thoughts should bee attendant to the heart, for the seruice of God, they are here and there,
so when our thoughts should be attendant to the heart, for the service of God, they Are Here and there,
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and abroad, after their owne vanities:
and abroad, After their own vanities:
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nay, many marre them, as foolish parents doe their wanton children, by too much cockering and fauouring of them,
nay, many mar them, as foolish Parents do their wanton children, by too much cockering and favouring of them,
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and by giuing them too much liberty without restraint;
and by giving them too much liberty without restraint;
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but suffer them to followe their owne lusts, winding themselues so much into fauour with vs, that they preuayle so far,
but suffer them to follow their own Lustiest, winding themselves so much into favour with us, that they prevail so Far,
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as from an vnchaste imagination, the body is carried into an vnchaste action; and from a proud & an angry thought, comes forth many times a blasphemous othe:
as from an unchaste imagination, the body is carried into an unchaste actium; and from a proud & an angry Thought, comes forth many times a blasphemous other:
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yea, they will vrge and presse vs onward vnto euill:
yea, they will urge and press us onward unto evil:
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wee can no sooner shake off a wicked thought, but with the Egyptian flye it will light vpon vs againe.
we can no sooner shake off a wicked Thought, but with the Egyptian fly it will Light upon us again.
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Therefore as God commanded Noah to pitch the Arke within & without, that no water should get in: Therefore as God commanded Noah to pitch the Ark within & without, that no water should get in:
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so shoulde wee pitch the arkes of our soules, that no violent and disordered thoughtes might rush in to oppresse vs:
so should we pitch the arks of our Souls, that no violent and disordered thoughts might rush in to oppress us:
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or as wee hedge our vineyardes from wilde beastes, so shoulde we hedge our heartes with the graces of the Spirite, from vnruly and vntamed affections, not to giue them the least ground of aduantage;
or as we hedge our vineyards from wild beasts, so should we hedge our hearts with the graces of the Spirit, from unruly and untamed affections, not to give them the least ground of advantage;
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but to obserue that heauenly principle of an heathen Poet;
but to observe that heavenly principle of an heathen Poet;
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Withstand beginnings, because they may bee compared to Panthers, who haue sweete smelles, but deuouring mindes; Withstand beginnings, Because they may be compared to Panthers, who have sweet smells, but devouring minds;
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and the conceite of a wicked thought may seeme pleasing and delightsome, but in the ende it deuoures like a two edged sworde.
and the conceit of a wicked Thought may seem pleasing and delightsome, but in the end it devours like a two edged sword.
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Wee should bee masters of our thoughts, as the Centurion was ouer his seruantes, that when wee say to a wicked thought, Goe, it should depart: we should be Masters of our thoughts, as the Centurion was over his Servants, that when we say to a wicked Thought, Go, it should depart:
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and when to a good thought, Come, wee should then embrace it.
and when to a good Thought, Come, we should then embrace it.
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But if with deceyte, like the Gibeonites, they get themselues within vs, and like hypocrites, fayne themselues otherwise then they are, let vs with the hoste of Israel, set them to hew wood, and to draw water; employ them to the seruilest and basest duties,
But if with deceit, like the Gibeonites, they get themselves within us, and like Hypocrites, fain themselves otherwise then they Are, let us with the host of Israel, Set them to hew wood, and to draw water; employ them to the seruilest and Basest duties,
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or rather, slay them out of hand, lest the Lord slay vs:
or rather, slay them out of hand, lest the Lord slay us:
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for they be not the actions or words onely of the oppressour, adulterer, or proud man, that shall be punished;
for they be not the actions or words only of the oppressor, adulterer, or proud man, that shall be punished;
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but he will scatter the proud, or any other whatsoeuer, in the imaginations of their hearts, & for our thoughts wee must come to Iudgement.
but he will scatter the proud, or any other whatsoever, in the Imaginations of their hearts, & for our thoughts we must come to Judgement.
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Well, the Lord heere deales with Ierusalem, as a Physicion with his patients, who prescribes such a medicine for their maladies, that hee would not any corruption should bee left behind, whereby they might either seeme lothsome vnto him,
Well, the Lord Here deals with Ierusalem, as a physician with his patients, who prescribes such a medicine for their maladies, that he would not any corruption should be left behind, whereby they might either seem loathsome unto him,
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or deceyue themselues with a vayne hope of securitie, when there is no such matter.
or deceive themselves with a vain hope of security, when there is no such matter.
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For what though the whole world had iudged well of Ierusalē, or though by any outward ceremonies they had seem'd conformable,
For what though the Whole world had judged well of Ierusalē, or though by any outward ceremonies they had seemed conformable,
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if still the thoughts of iniquitie had lingred in their wicked hearts, which would haue bene as an inward corruption festering in a woūd,
if still the thoughts of iniquity had lingered in their wicked hearts, which would have be as an inward corruption festering in a wound,
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and in the end haue brought greater miserie vpon them?
and in the end have brought greater misery upon them?
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Where note, that (when we see any Iudgement ready to fall vpon vs) in the matter of our repentance, wee must deale with simplicitie,
Where note, that (when we see any Judgement ready to fallen upon us) in the matter of our Repentance, we must deal with simplicity,
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and not to dreame of any shift or vayne excuse, to beare vs out against any Iudgemēt;
and not to dream of any shift or vain excuse, to bear us out against any Judgement;
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whatsoeuer we may doe with men, yet must we deale in singlenesse of heart with the Lord:
whatsoever we may do with men, yet must we deal in singleness of heart with the Lord:
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for there is neyther thought, any shift, excuse, or deuice, but the Lord is inward vnto it;
for there is neither Thought, any shift, excuse, or device, but the Lord is inward unto it;
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which if he once perceyues, it enforceth him to a further reuenge. It was the caueat which Paul gaue to the Ephesians:
which if he once perceives, it enforceth him to a further revenge. It was the caveat which Paul gave to the Ephesians:
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Let no man deceiue you with vayne words: for, for such things, the wrath of God commeth vpon the children of disobedience. Let no man deceive you with vain words: for, for such things, the wrath of God comes upon the children of disobedience.
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If men eyther excuse sinne in themselues, or mocke at the Iudgements of God, the anger and wrath of God in the violentest maner comes vpon them.
If men either excuse sin in themselves, or mock At the Judgments of God, the anger and wrath of God in the violentest manner comes upon them.
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Secondly, let vs learne from hence, that though wee reforme some fewe sinnes, and restrayne our selues from outward offences, whereof the world condemnes vs,
Secondly, let us Learn from hence, that though we reform Some few Sins, and restrain our selves from outward offences, whereof the world condemns us,
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yet can we not promise our selues securitie, if we haue any wicked thoughtes raigning and remaining in our harts.
yet can we not promise our selves security, if we have any wicked thoughts reigning and remaining in our hearts.
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And therefore because mans nature is so subiect to corruption drawn from Adam, that the brightest fire hath some smoke, the clearest fountain some mudde,
And Therefore Because men nature is so Subject to corruption drawn from Adam, that the Brightest fire hath Some smoke, the Clearest fountain Some mud,
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and the purest hart some infection, wee must in the sincerest manner that we may, wholly resigne our selues into the Lords hands,
and the Purest heart Some infection, we must in the Sincerest manner that we may, wholly resign our selves into the lords hands,
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and commit the ordering, disposing, and sanctifying of our thoughts to his good will and pleasure;
and commit the ordering, disposing, and sanctifying of our thoughts to his good will and pleasure;
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knowing that in him lyeth all our safetie & securitie from all iudgements;
knowing that in him lies all our safety & security from all Judgments;
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and for our selues, were wee as iust and vpright as Daniel, yet might wee say with him, Shame (Lord) and confusion belongs vnto vs.
and for our selves, were we as just and upright as daniel, yet might we say with him, Shame (Lord) and confusion belongs unto us
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Thirdly, let vs learne, not to thinke it a small matter, when any olde sinne or corruption remaines within vs. For if euer any thing be dangerous,
Thirdly, let us Learn, not to think it a small matter, when any old sin or corruption remains within us For if ever any thing be dangerous,
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surely this is most daungerous, when a sinne that sprouted vp in vs thirtie or fortie yeeres agoe,
surely this is most dangerous, when a sin that sprouted up in us thirtie or fortie Years ago,
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& still the same sinne remaines in our hearts, and lurketh in the inwards of our soules,
& still the same sin remains in our hearts, and lurks in the inward of our Souls,
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surely, it is now growne to a great tree, & not easily to be pluckt vp.
surely, it is now grown to a great tree, & not Easily to be plucked up.
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For it is the nature of sin, when custome giues it any encouragement, first it is an egge; secondly, a cockatrie: thirdly, a serpent; fourthly, a fierie flying serpent. For as it remaineth, it keeps not at a stay,
For it is the nature of since, when custom gives it any encouragement, First it is an egg; secondly, a cockatrie: Thirdly, a serpent; fourthly, a fiery flying serpent. For as it remains, it keeps not At a stay,
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but it groweth vp, & gets hart, strength and encouragement, that it fares like a sleepie Lyon, which if a man begins to rouze, is ready to fly in his face.
but it grows up, & gets heart, strength and encouragement, that it fares like a sleepy lion, which if a man begins to rouse, is ready to fly in his face.
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Therefore let vs crush the heads of our wicked thoughts, while they are but little serpents,
Therefore let us crush the Heads of our wicked thoughts, while they Are but little Serpents,
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and not suffer them to remaine in our hearts so long, lest at length they get strength to ouer-master vs. Lastly, by the tenor of this argument wee may see, how the Lord is grieued with the delay of repentance in any sinner:
and not suffer them to remain in our hearts so long, lest At length they get strength to overmaster us Lastly, by the tenor of this argument we may see, how the Lord is grieved with the Delay of Repentance in any sinner:
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we know in our owne ordinarie affaires (either in following matters of law, or when wee haue any suites & requestes to exhibite to princes or men of state) delay breeds many dangers, and makes vs that we either go without the thing that we sue for,
we know in our own ordinary affairs (either in following matters of law, or when we have any suits & requests to exhibit to Princes or men of state) Delay breeds many dangers, and makes us that we either go without the thing that we sue for,
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or els we obtaine it with great difficulty and charge:
or Else we obtain it with great difficulty and charge:
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after the same sort, if any desires this heauenly promotion, which all the kingdomes in the world cannot purchase,
After the same sort, if any Desires this heavenly promotion, which all the kingdoms in the world cannot purchase,
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and bee slacke in following the suite thereof, to thinke as Naaman thought of the waters of Iordan, that other waters may be as good,
and be slack in following the suit thereof, to think as Naaman Thought of the waters of Iordan, that other waters may be as good,
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& so another time as meet, and shall not to morrow bee as to day, &c. surely he shall eyther go without it,
& so Another time as meet, and shall not to morrow be as to day, etc. surely he shall either go without it,
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or els obtaine it with great difficultie:
or Else obtain it with great difficulty:
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for the longer that we remaine in sinne, the further off will the Lord be from vs,
for the longer that we remain in sin, the further off will the Lord be from us,
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yea so farre, as it shall be hard to find him;
yea so Far, as it shall be hard to find him;
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and the more sinnes that a man committeth, the more walles of brasse are built and made vp betwixt God and vs, that the cries of our sinfull hearts can not haue passage vnto him,
and the more Sins that a man Committeth, the more walls of brass Are built and made up betwixt God and us, that the cries of our sinful hearts can not have passage unto him,
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nor his mercies vnto vs. Were it not much better then (beloued) to seeke the Lord while he may be found, Esay 55. and to call vpon him while he is neere? to put vp our supplications into the hands of this heauenly Prince while hee now passeth by vs,
nor his Mercies unto us Were it not much better then (Beloved) to seek the Lord while he may be found, Isaiah 55. and to call upon him while he is near? to put up our supplications into the hands of this heavenly Prince while he now passes by us,
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then to stay and delay till he shuts himselfe vp in his chamber of presence,
then to stay and Delay till he shuts himself up in his chamber of presence,
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and then will not open vnto vs? Oh that wee could once bee wise and prouident for our owne saluation!
and then will not open unto us? O that we could once be wise and provident for our own salvation!
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When Abel offered sacrifice, he brought the first fruits of his sheepe, and the fatte of them to offer vp:
When Abel offered sacrifice, he brought the First fruits of his sheep, and the fat of them to offer up:
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And the Lord had respect vnto it. And the Lord had respect unto it.
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And shall wee thinke to spend the first fruites of our age, and the prime of our yeeres in sinne,
And shall we think to spend the First fruits of our age, and the prime of our Years in sin,
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and the seruice of the Deuill; & when we haue thus spent the strength, sap and greennesse of our youth;
and the service of the devil; & when we have thus spent the strength, sap and greenness of our youth;
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and grow old and withered, lying like brands in the fire of sinne, wasted and consumed to stumps, as the Prophet speaks;
and grow old and withered, lying like brands in the fire of sin, wasted and consumed to stumps, as the Prophet speaks;
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and then offer vp our old, adulterous, broken and shattred sacrifices vnto God? shall we thinke (I say) the Lord will regard them? or that he will thus be mocked at our hands? Surely no.
and then offer up our old, adulterous, broken and shattered Sacrifices unto God? shall we think (I say) the Lord will regard them? or that he will thus be mocked At our hands? Surely no.
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Our safest course (beloued) will then bee, not to grieue the Lord with delayes, that he should iustly complain of vs,
Our Safest course (Beloved) will then be, not to grieve the Lord with delays, that he should justly complain of us,
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as of Ierusalem: How long shall the wicked thoughtes remaine within thee? Is it not yet enough? Are ye not content to grieue men onely,
as of Ierusalem: How long shall the wicked thoughts remain within thee? Is it not yet enough? are you not content to grieve men only,
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but you will grieue mee also? &c. But rather forthwith whiles wee are in our best strength, before the euill day commeth, to season our greene vessels with the liquor of his spirit, but you will grieve me also? etc. But rather forthwith while we Are in our best strength, before the evil day comes, to season our green vessels with the liquour of his Spirit,
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euen with holinesse and sanctimonie of life, and to thinke the prime of our yeeres, and (as it were) the maidenhead of our youth, in the purest and holiest maner, to bee better bestowed on the Lord, who hath promised himselfe to bee a most louing and faithfull husband vnto vs,
even with holiness and sanctimony of life, and to think the prime of our Years, and (as it were) the maidenhead of our youth, in the Purest and Holiest manner, to be better bestowed on the Lord, who hath promised himself to be a most loving and faithful husband unto us,
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then vpon the Deuill, which is our professed enemie, and seekes our ouerthrow euerie way.
then upon the devil, which is our professed enemy, and seeks our overthrow every Way.
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O let vs consider how brittle a staffe we leaue vpon, whē we trust vnto our old age, which when it breakes, the splinters & shiuers thereof will wound vs. If we repose any confidence to the houre of death for Gods fauour, we tread but vpon yee;
O let us Consider how brittle a staff we leave upon, when we trust unto our old age, which when it breaks, the splinters & shivers thereof will wound us If we repose any confidence to the hour of death for God's favour, we tread but upon ye;
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which if it be molten with a little heate of Gods anger, alas, wee sinke into the gulte of destruction.
which if it be melted with a little heat of God's anger, alas, we sink into the gulte of destruction.
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Indeed many are blinded in giuing credite to Sathan, when hee saith vnto them, Ye shall not die, or the time is not yet, &c. thinking that Gods mercie wil waite vpon them when their eyes shall be closed vp,
Indeed many Are blinded in giving credit to Sathan, when he Says unto them, You shall not die, or the time is not yet, etc. thinking that God's mercy will wait upon them when their eyes shall be closed up,
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or obtaine that at the houre of death, which they haue contemned all their life:
or obtain that At the hour of death, which they have contemned all their life:
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but let vs for our partes labour for it, euen while it is called to day,
but let us for our parts labour for it, even while it is called to day,
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yea while the Lord cals, and sayes vnto vs as hee said to Adam, Where art thou? & neuer colour nor cloke our filthines with the Figge leanes of our deuises,
yea while the Lord calls, and Says unto us as he said to Adam, Where art thou? & never colour nor cloak our filthiness with the Fig leans of our devises,
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or shrowd our selues in the thickets of our wicked imaginations; for then we shall shew our selues of what house we come:
or shroud our selves in the thickets of our wicked Imaginations; for then we shall show our selves of what house we come:
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but rather endeuour to bee new creatures in Christ the second Adam: yet let it repent vs that wee haue deferred the time so long,
but rather endeavour to be new creatures in christ the second Adam: yet let it Repent us that we have deferred the time so long,
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and suffered sinne to grow to such a height, to the greater offence of our heauenly father,
and suffered sin to grow to such a height, to the greater offence of our heavenly father,
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and to the greater hazzard of our owne saluation: and as he hath thought long for our turning vnto him;
and to the greater hazard of our own salvation: and as he hath Thought long for our turning unto him;
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so let vs think long for his turning vnto vs, that there may be amity, league,
so let us think long for his turning unto us, that there may be amity, league,
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and friendship betwixt God and vs, and then shal we liue without feare of any forraigne enemy;
and friendship betwixt God and us, and then shall we live without Fear of any foreign enemy;
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yea we may then hold our peace, for the Lord will fight for vs, and put all our enemies vnto the sword: yea we may then hold our peace, for the Lord will fight for us, and put all our enemies unto the sword:
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hee will make vs returne into the court of heauen with palmes of honour in our hands,
he will make us return into the court of heaven with palms of honour in our hands,
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and crowns of victory vpon our heads;
and crowns of victory upon our Heads;
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and the whole Trinitie shall with one voice say, Amen, for the confirmation of our eternall happines.
and the Whole Trinity shall with one voice say, Amen, for the confirmation of our Eternal happiness.
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Then shall we haue no more wars, nor rumors of wars to dismay vs;
Then shall we have no more wars, nor rumours of wars to dismay us;
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no more enemies to feare vs, no feare to grieue vs, no griefe to trouble vs, no trouble to disquiet vs, no sicknesse to distemper vs, or death to dissolue vs;
no more enemies to Fear us, no Fear to grieve us, no grief to trouble us, no trouble to disquiet us, no sickness to distemper us, or death to dissolve us;
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but life in him who liueth for euermore.
but life in him who lives for evermore.
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The Lord possesse out soules with a desire of it, and giue a blessing to that which hath beene deliuered. Amen. FINIS.
The Lord possess out Souls with a desire of it, and give a blessing to that which hath been Delivered. Amen. FINIS.
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