THE LAVER OF THE HEART; OR BATH OF SANCTIFICATION. Preached at Paul's Cross the first of September last, 1615.  
By GABRIEL PRICE Minister and Preacher of God's Word.  ISAY. 1.16. 
Wash you, make you clean, take away the evil of your works from before mine eyes: cease to do evil, learn to do well, etc.  
AT LONDON, Imprinted by Felix Kyngston, for Thomas man.. 1616.   

TO THE RIGHT HONOURABLE HIS Very good Lord and Patron, ROBERT Lord RICH, Baron of Leez: GABRIEL PRICE wisheth all grace, peace, and joy in believing, with increase of Honour in this life, and eternal happiness in the life to come.  
I Have presumed (which I have long purposed) to offer unto your Honour: some poor token of that duty, which bindeth me unto your Lordship, while life lasteth: having gotten some fit occasion to express my love, I thought not to pretermit the same; but therein to show my mind and poor ability, wherein I may do your Honour any service. Therefore after I had yielded to publish this Sermon, I remembered the blessed & holy Evangelist Saint Luke, penning and publishing the heavenly story and blessed Gospel of jesus Christ, did dedicate the same to one Theophilus, a noble man of singular credit and authority; which moved me to make choice of your Honour, to become a Patron & refuge unto my poor and simple meditations, in a Sermon preached at Paul's Cross (as the title showeth): and is a Treatise tending to sanctification: which, according to the time, I have, amongst others, brought my present; and (as I hope) contrary to Mithridates' sword, is more precious and richer within, than it is without: and which, with the New year, as a Newyears gift, I humbly present unto your Lordship, that under the shadow of your Honourable acceptance, it may find some rest and relief. To whom being diligently read, and often meditated upon, I doubt not, but it will be fruitful to inflame a zeal of God's glory, and furtherance of his religion.  
Wherefore my humble desire is, your Honour would vouchsafe the patronage hereof, & then (I doubt not but) more learned than myself will accept my good will; and good men will help me with their prayers to God, for the increase of his grace, to the further inlo●ging of the kingdom of his holy son jesus.  
Now the very God of peace sanctify your Honour throughout, and in the perusing hereof, to measure the commendation, to the glory of God, by the liking and feeling of your own heart: so shall I have what I desire, and my pains shall be more then sufficiently recompensed. Praying unto God that you may live long, to the benefit of your Country, the advancement of your Honour, the comfort of learning; and above all, that your whole spirit, and soul and body may be kept blameless, unto the coming of our Lord jesus Christ, to his glory, who shall glorify you in the Heavens.  
Amen.   

TO THE GODLY and well disposed Reader.  
Having taken in hand to entreat of this place of Scripture (according to my poor talon, wherewith God hath enabled me) at the sundry motions & earnest requests of some of my friends (such as fear God) I was earnestly desired to put the same in print, for the benefit (as they said) of others, whose christian desire, I take in this case, as a sufficient calling hereunto; neither do I yet see, how I could have made them a denial, without some prejudice to their souls, and some check unto mine own conscience. For the matter itself containing (The Lavar of the heart, or the Bath of Sanctification) I confess is of that excellency, that it requireth both large and deep discourses, wherein both learned and godly have not been wanting. In this corruption of nature it is not possible to do any thing so exactly well, but will be carped at, depraved and slandered; so that who offereth any thing to the sight of the world, must make ready his back for the deep surrowes of every biting censurer. 
Psa 1.9 3.  Therefore who am I? that I should take upon me to set forth and publish any thing; the unworthiest I confess of many hundreds, and the unablest of many thousands: yet seeing many things more simple, less needful, and profitable, are not only suffered, but allowed to come abroad: I am ●●t altogether discouraged, neither hath any man just cause to accuse me in this my honest enterprise. And so much the less because my care hath been to be sound and plain, for the benefit of the simplier sort, and especially for the satisfying of such honest and good hearts, as desired to peruse that with their eyes, (which they heard with their ears) that so better meditating and remembering that, which otherwise they forget, they might make their hearts as rich in grace, as Sermons (according to the truth of God) are full of goodness: If thou (gentle Reader) meet with any thing in any part of the Sermon, that thou shalt judge worthy the censuring, as me right in understanding me, as I expressly spoke it; and let me before (a● uncharitable opinion be settled) I pray thee, have some brotherly signification thereof, and I shall be most ready (God willing) to satisfy thee therein: or to alter, or to better my judgement, if any man out of the word of God shall offer to instruct me for as I desire to teach what I know without grudging; so I disdain not to learn that, wherein I am ignorant without blushing: we know nothing yet, as we ought to know (saith the Apostle) therefore I do not presume of perfection, I confess much imperfection every way; and in this do wholly and humbly submit myself to the judgement of the Church; as I do for my sinful life, in Christ crave mercy of God. The Lord inform us all, with all profitable and convenient truth, and frame all our affections thereafter. And the Lord give us all grace, to turn our hearts from the world unto God, our contentions into the peace of the Church: and our minds into loyal obedience unto Sovereign authority, and our prayers and thanksgivings for our gracious and dread Sovereign King JAMES. Amen, Amen.   

THE LAVER OF THE HEART: OR THE Bath of Sanctification.  jerem. 4.14. 
O jerusalem, wash thine heart from wickedness, that thou mayest be saved. (or helped, or kept.)  
THe blessed Apostle S. Paul, Hebr. 5.13.14. compareth the Scripture to the Storehouse of a rich and plentiful housekeeper, wherein is laid up variety of victuals, fit for all persons and estates; both milk for babes, that are unexpert in the word of righteousness, and stronger meat for them that are of riper age, which (through long custom) have their wits exercised to discern both good and evil. And our Saurou● Christ, Matth. 13.52. compareth it to a treasury; wherein are things both new and old, so that every one may receive hence, what is convenient for him: new garments, and new vessels, may be filled with new wine, & new cloth; and old garments, and old vessels, may be filled with old wine, and old cloth, that so both may be preserved together. And to the same effect Hasile in the first Psalm likeneth the Scripture to a well furnished Apothecaries shop, that is stored with variety of medicines, for all diseases. And to this end S. Paul requireth of Timothy. 2.2.15. and of every Minister of the Word, that they show themselves good workmen, that need not to be ashamed▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dividing the word of God aright; not to broach every truth in every time and place, lest so they lose both their labour, and their Auditors, while they give them that, which is good in it s●lfo, but not good for them ●putting new cloth to old garments, and make the rent worse than it was; unto whom I tying myself (for counsel) commend this portion of Scripture to your Honourable and Christian considerations; knowing well that there are none, that shall hear me this day, high, or low; young, or old; learned, or unlearned; rich, or poor, of what state and condition soever, but aught to cause his heart to be exercised in the duties of Sanctification. Unto which this Scripture read, summoneth us unto, even to walk in, as before God, in this present world.  
In the Chapters before going, is laid down the voluntary, and causeless apostasy of the jews, who would not be kept in the strait ways of God; but fell to Idolatry with false gods. And as error in judgement breedeth sin in the conversation: so from Idolatry they turned aside to the lusts of the Gentiles, as may appear from the 16. vers. of the first chapter; where the holy Ghost expostulating the case with Israel, to the beginning of this 4. chapter, presseth upon their consciences the sense of their sins, and of the ensuing plague and coming punishment, unto the twelfth verse. From whence as a judge, he passeth to a final and full sentence, even the execution of his full wrath to be inflicted upon them for their wickedness; After which, in this verse read, as in a Psalm of mercy, having sundry times formerly pronounced them guilty; the Almighty, here in the words read, putteth on the affection of a loving Father, in an exhortative speech, showing both how they may reform their lives, and fly from the anger and judgements to come. Which Scripture (being an inference depending on the former words, yet a whole sentence in itself) in a word containeth, a commandment, with an argument (backing & seconding the precept) pressing sanctification and holiness of life, with the profession of religion.  
Purposing then (by the Lord's assistance, and your godly patience) to say something of this matter, let the order, in method, for me to speak, and you to hear, be the self same, which the holy Ghost directeth us unto in the text. If you please to read the whole verse, you shall see three markable points, punctually to offer themselves to your deep considerations.  
First, the Commandment.  
Secondly, the Argument, which expresseth the end, wherefore they ought to sanctify.  
Thirdly, the Exprobration, vpb●●iding the jews with their continuance in sin, notwithstanding the great and continual pains of the Lords Prophets.  
But the words that I have made choice of, containing more matter in them, if a skilful workman had them in hand, than the time allotted will give me leave to utter (as you have heard) contain two special points.  

1. First, a Commandment.  
2. Secondly, an Argument, enforcing the precept.   
In the first, (●ight Honourable, Right Worshipful, men and brethren in the Lord beloved;) not I, but the text itself presenteth into your view, 
1.2.3.  three respectful coseruations of weighty consideration.  
1. In the Commandment, by way of acclamation, we are to observe the persons calling, commanding & exhorting to sanctification. Which is God, and the Prophet ●●remiah.  
For the Commandment was by the hand of the Lord, 
2. Chr. 29.25. 1. San. 15.24.  and by the hand of his Prophets.  
2. The persons exhorted, were the people of jerusalem.  
3. The third is the subject and matter, whereunto they are called. O jerusalem, wash, etc.  
Where five things show themselves to be thought upon.  

1. The affection, expressed in the Interjection, (O.)  
2. The voice, in which God calleth unto them, which is in the Imperative and commanding voice.  
3. The third is the matter, whereunto they are commanded, which is, to wash, etc.  
4. The fourth is the subject itself, about what they most be exercised, which i● the heart.  
5. The fifth is the object, from what they must wash, (viz.) from wickedness.  
6. In the second p●rt laying down the reason, whereof one they ought to sanctify.   
The end of our sanctification is no less, than our preservation in this life, and our salvation in the life to come.  
The content and ●●here ●●ce to this portion of Scripture, may be read in the words which our Prophet useth, chap. 4.1. (saying) O Israel, if thou return; return unto me, saith the Lord: and if thou put away thine abomination out of my sight, then shalt thou not remove. Or that of Moses, Deuter. 10.16. Circumcise therefore the foreskin of your hearts, and harden your necks no more. Or with Isay, chap. 1. v. 16. Wash you, make you clean, take away the evil of your works from before mine eyes: cease to do evil, learn to do well: for if you consent and obey, you shall eat the good things of the land. Like unto this, is that which the holy Apostle S. Paul giveth for doctrine, saying, 2. Cor. 7.1. Seeing then we have those promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, and grow up unto full holiness in the fear of God. And if you please to take notice of the scope & meaning of the word themselves: in a word, they may thus be read: O jerusalem, of all people in the world most beloved; the joy of my desires, whom I would neither punish, nor hear of your plagues: yet because Heb. 4.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things lie open and naked to the eyes of God, with whom no unclean person can stand justified; I beseech you in the Lord's behalf: nay the Lord, that in respect of thy sin should be thy judge, is become thy Remembrancer in the affection of a loving father: and that you should not be amazed with the excellency of his glory, nor confounded with the might of his Majesty; he hath been pleased, in men like to yourselves, to deliver unto you the wonderful things of God: for if God did not send his word, none would ask for it. It it not I therefore that speak unto you of my own head: for what am I, but a messenger of myself? It is the Lord that created thee (O jerusalem,) that calleth forth of heaven by me, whom he hath called, anointed, and assigned to be a Prophet unto you: for none may take this office▪ upon him, but he that is called, as Aaron was. And so much the rather ought you to heed my words, because I speak not of myself, nor from man, but from God; of whom I have received, both my commission and lesson, what, and how to speak, and how far to proceed against you. That you may the rather hearken and give your attention unto the words; know the exceeding love & affection the Lord hath toward you; he is so far from desiring your destruction, or delighting and pleasing himself in your punishment, as that he be month your misery, and lamenteth your loss: yea as a compassionate father he pitieth you, and hath compassion on all those, of whose return there is any hope. And that you should believe it, his will is, that his messengers should have the same tender affection, and compassionate care over the Church; that Iaph●●● may be alured to dwell in the ●ems of Sam. And that none may stand up to excuse himself, my words do not point to the Assyrians, Idume●ns, nor Mo●bites; but they do concern thee (O jerusalem, that take yourselves to be a purified people,) There be none so holy, but need farther information, and reformation; and it is the Ministers duty to speak the word and rebuke sin, and exhort every kind of profession, unto religion; and that you the hearers might nor think it an Indifferent thing to hear, or not to he are; because men like yourselves speak it: It is not a counsel, but a commandment, enforcing the estimation of the authority of the Prophet, no less the Gods own authority. Wherefore in the Lord's behalf, survey your waits in your he●re● by the glass of God's law: & you that think yourselves to be a sanctified people, shall behold great 〈◊〉 of washing, not only the feet, but the head also; not the out side alone, but the very insul● is defiled. For I must tell you, you are no better within, than you be without. But albeit thou art commanded to sanctify thy heart, beware of assuming any power unto yourselves; for as sanctification is an action, & not words; so it is not man's, but God's work, yet so, that God worketh not upon man, as upon stocks, but as upon reasonable creatures, who by Gods preventing grace, work together with him the works of God. For in this action, the hand is the whole Trinity; the water is the tears of repentance; 
1. Thes. 5.23.  the soap is the grace of God through Christ; and the sun that drieth us, & maketh us accepted, is the applying and justifying faith, through Christ jesus. And in this work be sure, that thou thyself be exercised therein; for God will not be served and worshipped by attorneys, and another for thee: for thou must serve God for thyself; because the just man must live by his own faith. And here, O jerusalem, you must understand, although the Lord hath made you the Prince of the Provinces, seating you in the high places, to cleanse and reform others; yet the Lord requireth, that you first cleanse yourselves, and wash your own hearts; before you sit upon others, first sit upon yourselves. And herein be not hypocrites, for outward holiness, without the heart go with it, is abominable before God: but sanctify the heart, and all will be clean. Therefore let the object, whereabout you must be busied, be your sins & wickedness; for the readiest way to bring you back from profaneness, is to convince yourselves of sin: And so doing, the gain is your own; for thereby you shall not profit the Lord with your righteousness, but yourselves. For so shall you in this life be preserved, when others perish; and in the life to come saved, when other shall be damned.  
The God of all grace so sanctify us in the understanding hereof generally, that we so apply the doctrines particularly to our hearts, that all filthiness of the flesh and spirit may so be cleansed, that we may grow up unto full holiness in the fear of God.  
Concerning the fust point, containing the Acclamation in the commandment: where I beseech you, 1. consider the persons speaking, (namely) God by jeremy, and the Prophet in the name of the Lord. 
2. Chr. ●9. 25.   
And this is of great force to enforce the commandment.  
The world is become so captious, that it is more ready to question, by what authority the Preacher preacheth, then with obedience to obey the preaching. Therefore to remove all lets, that may hinder the acceptance of his doctrine, he first of all pleadeth his commission.  
Doct. 1 From whence we may learn, that none ought to speak & teach in the Lord's name, that be not able to show their authority and commission to be set on work, both by God and his Church.  
This the Prophet proveth, speaking not in his own, but in the Lord's name. As (if he should have said,) I do not of myself command you, for them you might think me too busy; but I have authority and commission divine, and am set a work by the Lord, whose will I must obey; and therefore you ought to hear me with patience.  
For I am none of those who run, and God hath not sent; my calling is from God. And for this cause received I the anointing, 
1. joh. 2.21.  which is nothing else but the assignment, vocation, and ordination of any, to ●n office in Church or Commonwealth, with a promise of bestowing sit gifts for the discharge thereof. To this end, Kings, Prophets, & Priests in the old Testament were anointed; signifying the spiritual oil of God's grace, fitting us to our calling: this is that Chrysma, that will teach us all things.  
Here I mind not with Ire●ans, 
Lib. 3. cap. 3.  to show you, that Alia vocatio est extraordinaria, & alia ordinaria: that the one is without the suffrage of men, by the only voice of God, as was Abraham, Moses, and the Prophets under the Law; and as john the Baptist, and the Apostles in the time of the Gospel: and that the other was by the suffrage of the Church, Precibus & impositione manuum; as now in the time of the Gospel the Lord sendeth labourers into his vineyard: But my purpose is briefly to show you, that none without a lawful calling from the Church (by whose hands the Lord sendeth forth fit men into the Ministry) ought to be heard of the Lords people.  
If the Lord would not bear with any, of what degree soever, in the time of the Law, but would punish even Kings, that would meddle with the Priest's office, that had no calling thereunto.  
Then none (without a lawful calling) may take upon them the ministery, not be heard of the Lords people.  
But the proposition is true, Exod. 28.1. Numb. 16.32.35. 1. Sam. 13.9.10.11.13. 2. Reg. 9.7.31. 2. Sam. 6.6.7. 2. Reg. 15.5.  
If no man may take this office but he that is called, as Aaron was, Then, etc.  
But, Hebr. 5.4.  
If the Lord from heaven complaineth of such, that run before they be sent; then such ought not to be heard of the Lords people. But the Lord complaineth, let. 23.21. saying: I have not sent these Prophets, yet they run: I have not spoken unto them, and yet they prophesy.  
If Christ jesus in the new Testament approveth this; then such ought not to be heard, that have not the same approbation.  
But Christ jesus from heaven in the chosen vessel Saint Paul, Acts 9.12. sending him to Ananias, that he might lay his hands upon him, and receive sight: urim and Thummim, science and good conscience: knowledge, and holiness to bear his name before the Gentiles, which maketh the proposition. If in nature, order do sound against such irregular persons; than it cannot be well pleasing to God, that any in the Lord's name, without the Lords appointment, should meddle with the Ephod, or deal with the sacred things of God.  
But Peter Martyr upon the 1. of Sam. 14. saith, Spectanda est in ecclesiasticis Eutaxia, in politicis autem parendum est. In Ecclesiastical laws, good order must be considered; but in political, we must obey. And to thrust in a man's self without an assignment, is against order, which is engraven in every man's person, even from the head to the foot. For is not the head a tower; the eyes watchmen, the eyelids windows for light; the mouth a door to let in provision; the tongue a speaker, to call for that which is needful, and to examine that which is doubtful: be not the cares spies to listen; the hands servitors; the feet messengers, to carry, and recarry; 
●1. ●●al  the teeth grinders of nature's provision? is not the p●llat a taster, & the stomach a kitchen, wherein all things be prepared for the benefit of nature; that so the whole body be preserved as the closet of the soul. All which being held in that order, that God hath set them, do cry against the disordered fury of men in the ministry, that run before they are son●. Yea, not only Divinity, reason, and nature, but Christian policy, proclaimeth, that if judget, & Iestic●● in their Sessions, suiting for correction of vice, in the King's name first plead their commission; then ought no man in the name of the King of heaven preach, without his assignment.  
For application, It serveth to teach us, that as many ●s ●aue any fear of God, aught to hear with all meekness. Such Ministers and messengers of the Lord, that have received their calling from the Church, which is that which Saint james giveth for doctrine; 
Iom. 1.21.  We being called, be the Lords servants, therefore we must do our master's message: and he that doth but his master's message & no more, ought not to be blamed; nay ought to be believed. For whatsoever the Lord by his messengers sayeth, must be believed; and being commanded by them, who are first commanded by the Lord, they must be obeyed. Therefore the Lord in this our text commanding high and low, rich & poor, to sanctify themselves, speaketh unto us here present. Wherefore this day we ought to obey this commandment, as we will answer it at our uttermost peril.  
Use 2 The second use serveth for reproose, first concerning the Papacy, whose vocation is scarce sufficient to give them a lawful assignment, to be Ministers of the Gospel, and of the Sacraments. For the right of those orders, whereby they were ordained to sacrifice for the quick and the dead, undermining the sacrifice of our Saviour, we deny to be one and the same with the most just and equal laws, which the Lord made touching the necessity of vocation.  
The third use; Use 3 Yea this lastly serveth to teach us, to confute & condemn the irregular and preposterous course of the Separatists, Anabaptists, and Familists, that run before they are sent; and take upon them to ordain and send forth Ministers, being no Ministers themselves. Wherefore such as go forth without the ordinance of the Church, (as Heretics, and schismatics do) are not to be received, nor heard of such as fear God. For what truth may he deliver from God, that hath his calling from man, and not from God? what Sacraments may he administer, that hath no lawful calling to the ministry, what profit may he bring unto the people, himself not brought up, nor sent of God? even as much as Saint Peter, that fished on the wrong side of the ship all night, and caught nothing: so much good, and no more may we look to come by their ministery, that in contempt of the Church's ordination, and imposition of hands, run up and down, gathering unto themselves a heap of hearers, who are not taught (as you have heard) from God, by jeremy; but from jeremy; by jeremy, and so do, Toto coelo, errare à coelo; feed upon man's inventions, in stead of the immortal food of God's word. Hence it cometh, that divines turn religion into disputation, and stand more upon science then good conscience, to get themselves a name, by leading the poor people into a thousand pitiful opinions.  
In the first and best days of the Church it was far otherwife, unto which glorious days the Lord jesus brings us, and that soon, lest Christians turn jews, and Christianity be turned into Atheism; and let every good Christian say, Amen.  
Now a word, Doct. 2 as they be the words of the Prophet, in the name of the Lord.  
jeremiah speaketh from the Lord; Therefore of God he must learn his duty.  
From whence, I beseech you, Fathers and brethren, let us confirm our judgements, that the Ministers of God are not before hand to be taught their lessons of men; but they must first learn both matter and manner, what to speak, and how to speak from God, before they teach men. The truth of this, our example leadeth us to. For jeremy speaketh from God, and not from man.  
This doctrine runneth with the current and stream of the lively waters, Exod. 3.12. The Lord said to Moses, I will be with thee: 
Exod. 4.12.  and I will be with thy mouth, and will teach thee what thou shalt say. Of the judges of Israel it was said, 
judg. 3.10.  And the spirit of the Lord came upon him, and he judged Israel.  
It is the Lords appointment, 
Isa. 6.6.  with a coal from his Altar, to inflame the tongue of his messenger.  
Because to whom a Minister is to perform his duty, of him he is to learn his duty. 
Ephes. 6.17.  But in teaching of men, a Minister is to perform his duty to God. 1. Cor. 4.1. & 3.10.  
Therefore we must not speak what we will, nor how we list; but all must be both for matter & manner, as God will. So saith the Prophet, 1. Reg. 22.14. Whatsoever the Lord saith unto me, that will I speak. Yea so saith the false Prophet, Numb. 23.3. Whatsoever the Lord showeth unto me, I will tell thee. And this is that which the Prophet Isay prophesied of our blessed Saviour, that before he should be sent forth of the Father to preach; it was said, 
Luk. 4.18.  that the spirit of the Lord God is upon me, therefore hath the Lordannointed me, he hath sent me to preach good tidings, etc.  
To conclude this: If some Magistrates will scorn to learn of the Divine, to pronounce judgement at the bar, why should the Divine, by man's directions, be taught to speak in the Pulpit? If the Captain must not sight, when the mean soldier will appoint him; nor the soldier fight with such weapons as his enemies will appoint him; then Gods Ministers ought not to teach, what the best man in the parish will appoint him. But the proposition is true: Ergo, woeful it is to hear, how the gold of the Sanctuary is changed, 
jerem. Lam. 4.1.2.  and become dim; and how the Noble men of Zion, comparable to fine gold, are become earthen pitchers, waiting on the humour of men, to be filled with wind, that they may fill others with vanity: that the Lord may say now, as this Prophet said of judah, and Israel, Lam. 2.14. Thy Prophets have looked out vain and foolish things for thee, and they have not discovered thine iniquity, to turn away thy captivity, but have looked out for false prophecies, and causes of banishment.  
The use is both for reprehension, and for instruction: first, for reprehension, it reproveth, first such Ministers, that be slaves and vassals to men's affections. Such were the four hundred, (1. Reg. 22.6.) Prophets, to please Ahab. And would to God there were not among the Prophets, that will speak, as the best man of the parish will have him speak; and that will speak man's inventious in painted eloquence, to set forth themselves; and that there were not, that because they may not speak what they will, speak not at all, making a divorce between the tongue, and the heart, lest their Popery be seen. 1. Cor. 7.23. Galath. 1.10. 1. Thessal. 2.4.  
Secondly, it reproveth such that teach for the doctrines of God's commandments; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Man's precepts, setting forth their own inventions, and their (Traditiones sancta Romana) with more authority and commendation, than the word of God. Maith. 15.9. because if men or Angels proach otherwise, than we have received from Christ and his Apostles, they be accursed. Anathama marah natha. According to which doctrine of the Apostle Saint Paul, Galath. 1.9. Cyp. ad Powp. p. 228. faith: Nihil innonetur nisi quod tradit●●n est: unde est istae traditio, utrum de dominica & evangelica authoritate descond●●s, an de Apostolorum mand●● is at ques Epistolis veniens; ca enick fa●●●da ●sse qua scripta sunt, etc. and proposed unto josuah, saying. Let not the book of the Law departed from thy mouth. Until I deeply weighed this, I was drowned in the opinion of learning, resolved that where learning is, there is the light of true understanding; till together with this (I say) I called to mind, that the Scribes and Pharisees, chief Doctors, experienced in the Scriptures, understood not the Law, nor Christ's parables aright, because to them it was not given, Matth. 13.1. Luk. 10.21. but was given to babes. Whereupon I am now moved to say, it is not the wise doom of flesh and blood, that can judge of the spirit; not learning, but God enlightening, that directeth the understanding to the right object. Wherefore I praise that illustrious Scaliger, exere, 359. who saith, Nostra hac in literarum studijs peregrinatio, sine suprema Luce, miserabilia quadam erratio est. This our painful peregrination in studies, if it be destitute of that supreme light, in nothing else but a miserable kind of wandering. Yet in giving this glory to God, I commend not certain speculative spirits, that run in the other extreme, who think God will make known his mysteries to them, whether they take pains or no. For if the provision of this base life cannot be gotten without the sweat of our brows; much less can the food of that better life be gained without the sweat, and industrious searching of our souls. But to return to human traditions, from whence we have digressed: In speaking of human learning, I beseech you to understand me, and that with distinction; For when I name human inventions, & traditions, whether of doctrines, or of ceremonies, I pray rightly to be understood. For concerning doctrine, I mean not, that it is utterly unlawful to mention men, & men's writings in the place of God in preaching: for it is lawful to allege in Sermons the authority of men, making for the truth of God, as it was lawful for David to kill Goliath with his own sword. For an arrow out of a man's own quiver against himself, doth more fester the wound, and wound him to death, than the sword of his enemy.  
And concerning human learning, I say with Saint Basil Ad●●potes, that both the knowledge and use of natural learning in a Minister is lawful, and sometimes necessary: and this doth the very example of the Apostle reach us, Act. 17.28. Saint Paul to convince the ignorant and idolatrous Athenians of great blockishness, and profaneness, allegeth the saying of Aratus the Poet, to prove the true God; who said, 
1. Cor. 15.33.  that in God we had our living, our moving, and being. And in the question of the resurrection, reproving the Epicures, who as if there were no resurrection, nor life to come, gave themselves to all pleasure, and righteousness of life, S. Paul condemned by a sentence out of Menander the Poet, saying; Evil speech corrupt good manners. The like he alleged out of Epimenides, Tit. 1.12. saying, the Cretians are always liars. Thus we see not only human, but profane learning may serve Divinicy: as hand-maidens, being purified and cleansed from the Idolatry, and impiety of the Heathen. Thus far I dare go, albeit I dare not speak with the spirit of Atheism, and blasphemy, that Pliny's Philosophy equalleth the books of Moses: not that Aristotle's Ethics, and politics, equal the Proverbs of Solomon: nor that Mareus Aurelius, equalleth Mark the Evangelist: nor that Merlius prophecy be one with the Prophecy of Isay: nor the eloquence of Cicero, and Demesthenes, equal the cloque no of the holy Ghost: nor any Doctors or Fathers, before the doctrine or Christ: much less the Pope and his decrees, to be before, or equal with, the decrees of God in the Bible. Neither do I mean of traditions concerning ceremonies, that it is utterly unlawful to use any in the Church-apparell and service, being commanded by the Christian Magistrate. For as religion can stand without Popish trash from Rome, and Rheims: yet ●ru● religion never was without certain ceremonies; even as a learned Lecturer of Geneva hath said, 
Bucer in Mat 18.  that Cerep●oniae enim testes religiovis sunt: Ceremonies are witnesses of religion; for there are religious, as well as irreligious ceremonies. Can Baptism be without water, and the Lords Supper without bread and wine? be not prayers performed with kneeling; and what letteth the Sacrament to be received kneeling, when the words (delivering the same into the hands of the people) it nothing else but a prayer; and the precisest (I hope) will not deny kneeling at prayer. The Scripture soundeth as forth of a Trumpet, that indifferent things, and ceremonies of time, place and persons be not utterly unlawful. Wherefore, dear brethren, stand not upon titles; for they which labour well, are worthy of double honour: regard not garments, for justin the Martyr would put on a heathenish garment, rather than he would leave preaching of Christ. Yea S. Paul himself, rather than there should be any let to the preaching of the Gospel, he would make bald the head, and shave the hair. 
Act. 18.18.  And therefore woe unto us, that live in these degenerate days, that for black & white, round and square, will suffer ourselves (the Elders of the daughters of Zion) to sit upon the ground, and keep silence; that leave our preaching, our maintenance, and care of our families, wanting more the supply of our wants, than the people want us.  
Use 3 Now a word for instruction out of this doctrine; whence, sith Ministers ought to speak from the Lord and to learn their duties of God, we may learn, that every Minister of the Lord approved, must speak with the evidence of God's spirit, without adding, 
Deut. 4.2.  or diminishing. 1. Corinth. 2.4. Neither stood my preaching in the enticing speech of man's wisdom, but in plain evidence of the spirit (saith Saint Paul.) 2. Cor. 2.17. We are not as those many, that make merchandise of the word of God. Micah. 3.8. For the Minister of God ought to be full of the power of the spirit of the Lord, and of judgement, and of strength, to declare unto jacob his transgression, and to Israel his sin. Much might be said in this point; but I fear I have dwelled too long upon the first branch; I mean the persons speaking, so that time will not tarry for me. Therefore (with your patience) I pass to the persons exhorted or called upon.  

The second branch in the first part.  
The persons spoken to, is the daughter of judah, the Prince of the Provinces; and of Cities, jerusalem, the most glorious of all the world?  
The former Chapter exhorted Israel, and the ten Tribes to repent, who for their sins were carried into Assyria, in the ninth year of Hosea, King of the ten Tribes.  
So in this Chapter, judah is called upon to cleanse his ways, and amend his life, lest the like evil befall him, that overtook his brother Israel.  
Now concerning judah, which was the only people of God, and so instructed by his Prophets, as none were more, nor so much as the people of jerusalem: yet here they needed further to be called upon.  
Doct. 3 It serveth to teach us, that there be none so learned, so wise, so religious, nor so holy in this world; but need further reformation, and still to be called upon, and put in remembrance by the Lords servants, for an increase in the growth of grace, proved here. jerusalem (as this famous City of our kingdom) was the school of the Prophets; a place eminent for learning, renounned for religion; yet must be more religious: as the Zaphire for shining, yet need to be cleansed. Therefore in this life is no perfection; but a growth in godliness is here continually looked for of God at our hands. 1. Pet. 2.2. As new borne babes desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Deut. 6.7. Num. 15.38. Deut. 11.18.  the sincere milk of the Word, that you may grow thereby: For this cause the Prophet David knew it was necessary for us to chew the cud, and to whet God's word upon our hearts, to give an edge to that which hath been taught us, Psal. 12. Therefore he saith: The blessed man will meditate upon the Law of the Lord day and night. And to this end Saint Peter, 2.1.4.5. calleth upon the well taught jews, to join virtue with virtue, etc. And S. Jude, vers. 5. telleth us, it is needful to be better instructed, and to be put in mind of that which we do know.  
1. Because naturally, we are forgetful of the things we have learned.  
2. Because our daily sins do eclipse and straighten Gods graces in us, 
Isa. 59.2. jerem. 5.25.  so that the spirit is not as in former times.  
3. Because there be none so holy, but by Satan's subtlety may fall from the good begun. 1. Cor. 10.12. He that standeth, take heed lest he fall. Rom. 11.20. Thoustandest by faith, be not high minded, but fear.  
Use 1 1. The use of this doctrine may inform our judgements, that there was never any, nor may be any (pure or perfect) in this life, without sin: but that the perfection of the Saints is always here further to be informed for knowledge; and more and more to grow up in sanctification of the flesh, 
2. Cor. 7.1.  and spirit. For what is he among the sons of Adam. Prou. 20.9. that can say, his heart is clean from sin. 
job 9.30.  The very clothes we put on (saith job) make us filthy. Know (Right Honourable) that our perfection, is to know our imperfections. Yet I am not ignorant, that there is a generation that are pure in their own conceit, 
Pro. 30.12.  and yet are not washed from their filthiness. But I say with the ancient, 
Aug. conf. l. 9 c. 13  Vae etiam laudabile vitae hominum, siremota misericordia discutias eam. Woe to our very prayers and preachings, if they be examined without mercy.  
The second use serveth to reprove such, that think, if they have heard God's word, for some small time, and from thence have attained unto some civil carriage, and a varnished profession; that then they have learned enough. But this is false; for we must increase: for it is not enough that the corn be a blade, but that it be an care, & that it be cone full flowered: and Christians must never give over, till our righteousness break forth as the perfect day.  
The third use directeth us unto watchfulness over our conversation; and showeth, that we cannot be too forward, as profane Atheists say: because th●● life is but a growing age; and therefore none progrede, is, regredi, not to go forward, is to go backward. Wherefore I beseech you, take the Apostles counsel, and work forth your salvation in fear and trembling. 
Phil. 2.12. Prou. 28 1●. 1. Pet. 1.17.  For blessed is the man that feareth always. And let us that call God Father, pass our time in fear and trembling. 1. joh. 4.14. 1. Cor. 4.34.  
But here with Heraclitus, we have lust cause to weep; and with Ier●●●y, to let tears run down night and day, for the sins of our conversation, which makes joy in bell, and rejoicing among the wicked in earth. Which is that, that Berden saith, caused Tacitus so to rail against Christians, that the Christians committed those crimes that the Heathens abhorred. Were Taritus alive at this day, he should see some (called Christians) outdare the devils themselves, in wickedness. For the devils believe that there is a God, and tremble at it: but we may hear some, that name themselves Christians, avouch, that there is no God, and laugh at it. I beseech you (Right Honourable) open your eyes, and look about you, and you shall see sins invented as fast as fashions. I warn you of these things, and beseech you, to take fall hold of judgement, which is jacobs' staff, and our Sovereign's Sceptre, by which, you that are judges, bear rule under him; that so both the judicial, and iniudiciall of you, in this honourable City, may live better, and walk with your God. So shall your names flourish on earth, and your souls reign in heaven; while others rot in the grave, and live in torment in hell.  
Thus (beloved) from the examples of the fall of jerusalem, (Gods dear children) and of the chiefest in place; let us, first, humble ourselves before God, and not wax proud of any thing. For he that standeth, may fall.  
And sith the most excellent be subject to infirmity, let us be admunished of the many fraikies, that lie hid in us, and which, through hypocrisy, we cannot see. And from hence be more charitable, and not so censorious of other; but to be more temperate, considering whereunto we ourselves are subject to be tempted.  
Doct. 4 Again, in that he crieth unto jerusalem, both generally, and particularly; indefinitely to all, and in particular, to every one, as well as to any one.  
It serveth to teach us, that the duty of the Minister is, to speak the word to all, and to rebuke sin in all, and to exhort every kind of profession unto religion: the Princes, the Nobles; the rich, the pooke, the Artificers, serving-men, Gentlemen, Merchants, Tradesmen▪ as well the shopkeeper, as the Vintner; as well the Master, as the Apprentice, must be spoken unto, exhorted, and rebuked by the Peeacher. Which is that the Apostle setteth down for doctrine, 
Act. 20.3.  saying: I ceased not to warn every one.  
1. Because they to whom salvation doth belong, to them doth God's word, and the ministery belong.  
But it belongeth to all sorts of people. 
1. Tim. 2.4. Act. 20.31.   
2. It the Minister must endeavour to be free from all men's blood; then they must lay God's word to every man's conscience. But they must labour to be free from the blood of all men. Act. 20.26. Therefore God's Ministers must not fe●●e any man's person, nor spare any man's profession teacher, nor hearer; Prince, nor people; ruler, nor subject; rich, nor poor, etc. For the blood of the poor will stain, as well as of the rich. O this should make both Minister & people tremble▪ when they hear that the blood of men shall be required at their hands. The steward shall answer for his master's goods; the Factor, for his master's money; the scholar for his learning: and shall not the Pastor answer for the sin of the people? If our commussion must stretch itself as far as Christ's redemption; then our ministry must be to all: 
1. Tim. 2.4.  but the proposition is true. Therefore to all in general, and to every sort, and condition, & se●e. For we must make our ministry to be like Christ's net, etc. 
Mat. 13.1.   
1. The use teacheth, that sith all must be spoken unto, the Ministers must not flatter the people, nor conceal the judgement of God from their sins. For, 
Pro●. 24.24. Ezech. 13.4.5. 10.11.1. Cor. 14.24.  He that saith to the wicked, thou art righteous, him shall the people curse, and the multitude shall abhor him. But if we tell every man of his sin, than he that believeth, as well as he that believeth not; and th● learned, as well as the unlearned, is rebuked of all men, and judged of all. Hear let me exhort, and be exhorted. For what is any, that we should fear? they be but men in nature, and so are we; and they be but mortal, as well as we; and they shall come to judgement, as well as we. Let therefore both Preacher, & hearer judge themselves, that they be not judged of the Lord.  
Use 2 Use 2. But here is offered just cause to reprove those, that reprove the Reprover. For nothing more cutteth the throat of reprehension, then to rebuke him that reproveth. Which moved Hosea, 4.4. to say, Let none rebuke nor reprove another: for the people are as they, that rebuke the Priest.  
This is the sin (I am sure) of the country: blessed is this City, if it be not guilty hereof. But are there not among us, that will teach wise men, themselves being fools; that will control learned men, themselves being ignorant; that will school Preachers, & yet themselves will not hear; that will rule Magistrates, themselves being subjects, and will not obey; that will seem to do all things, themselves not able to do any thing, but that which is evil: jerem. 9.3. For they are strong to evil: but they have no courage for the truth. But I must be brief: for time calleth to the Subject in hand, and to press the point expressing the matter, whereunto they are commanded.   

The third part.  
In the matter laying down the third general point, five things may be observed.  
First, the affection, expressed in the interjection (O)  
Secondly, the voice in which God calleth unto them, which is Imperative, and not obsecrative.  
Thirdly, the matter itself whereunto they are commanded, which is to wash.  
Fourthly, the fourth is the subject, which they must wash, which is the heart.  
Fifthly, the fifth is the object, about which they must be busied, or from what they must wash their hearts, which is, from wickedness.  
First concerning the affection, O jerusalem; which both concerneth God and the Prophet. And first as it concerneth God, it is a word of great affection: and a word of most evident demonstration, and testimony of God's unwillingness to punish, and of his ready inclination to show mercy.  
From whence the instruction to us is, 
1  that God taketh no delight in punishing the sons of men, proved here in the voice of pity and compassion, 
Psal 81 13. jerem. Lamen. 3.33.  as it were, bewailing their estate fallen into, by sin. If parents have no delight, but grief, in punishing their children; then God taketh no delight in punishing the sons of men.  
But, 2. Sam. 18.33. and the Lord himself saith, Ezek. 18.23. he hath no desire that the wicked should die: 32. neither doth he delight in the death of the sinner. If God willeth our repentance; then he taketh no delight in punishing.  
But, Ezek. 18.21. and 33.11. Luke 13.34. Therefore, etc.  
If in God, to be angry and punish sinners be not a proper work of God's nature, but an improper and strange work of God; Then God taketh no delight in punishing the sons of men.  
But, Exod. 34.6. Isai. 28.21. For the Lord shall stand as in mount Perazim: he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work, and bring to pass his act, his strange act. Thus you may see, it is the proper work of God's nature to show mercy: but his improper work to punish: It is natural to God to be gracious, but to him it is a strange and an unnatural work to delight in punishing, if I may so say. God punisheth, as Carpenters pull down ruinous houses, that is, to build them up better than they were before; so doth the Lord take us of there, & down here, that he may build us on high.  
1. The use serveth to teach us to abhor their profaneness, that under the continuance of any public or particular affliction, (as now, in this long continued drought) do say, that God sporteth himself in punishing the world: know, I beseech you in the fear of God, that God is delighted, and taketh pleasure to exercise his mercy, and hath compassion upon all those, of whose return there is any hope. 
Luk. 15.4.  He is to far from sporting himself at our misery, that contrarily, as a careful father, he seeketh us up, he goeth after us till he hath found us; he stayeth not till we return, but preventeth us with his grace: and albeit grace in us is imperfect, and moveth a far off, 
Luk. 15.10.  vers. 10. God in compassion seeketh us, till he hath found us; and then leadeth us with the cords of a man, 
Osca 11 4.  even with the bands of love: for he calleth us by his Preachers; draweth us by his spirit; 
2. Cor. 5.19.  wooeth us by his benefits, that he may pardon us in his mercy, and in love receive us to glory. Psal. 103.9.13. For our God is an alluring God. 
Cant. 5.2.  Gen. 9.27. he shall allure I●pheth to dwell in the tents of Sh●●●.  
But here me thinks, I he●●e some politic Protestant of estate 〈◊〉 Papist in heart) say: If the 〈◊〉 b●e thus full of compassion, to ●●●i●e by all mean a sinners, and such a● go astray from him; on where is that compassion, and when will this alluring course: be taken with the Papists, that they might hear of the same? To whom I answer, as S. Paul doth in the like case, Rom. 10.18. I demand, have they not heard? yea they have been mercifully deal with by our late Queen of s●mo●● memory: and they have been lo●●●gly entreated by his Majesty; and courteously persuaded by their brethren; to tread in the King's high way. But all in vaine● which showeth 〈◊〉 an union of religious 〈◊〉 harder●hing to effect; ●h●●a●●n union of kingdoms. F●●● I ●pea●●● it upon my soul's altar, that thee man would merit eternity, that could reconcile the long severed Papists and Protestants. But it is in vain to assay it: for the Ancients have concluded, that, null●● f●●●t as fidei, 
Cyp. ep. 55. 2. Cor. 6 14.15.  & perfidia potest, God and B●lial can never agree. Yet if I might obtain my request at the hands of God, my prayer for my Country should be: that religion may be once purged from the lees of the Roman grape, that so every thirsting soul might drink out of the fountain of the written word of God.  
3. The third use confirmeth our judgements for our comfort, that the Lord will not deal with us according to our deserts, but according to his mercies in jesus Christ. For Christ jesus alone fulfilled the Law for us, 
Isai. 73.4.5.  and suffered our punishment: for he did be are our infirmities, and carried our sorrows: he was wounded for our transgressions, broken for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed. And this is the Christians triumph, that the partition wall is broken down, and the hand-writing fastened to the Cross, and all our sins shall not be able to rar●pier up the gate of God's mercies against them that believe.  
4. The fourth use from this, readiness to mercy in God, checketh the uncharitable practices of three sorts of persons.  
First the Papists, whose hearts be infected with the blood-crying and heaven piercing sin, Occide, imò manduca hareticum; that tip their fingers of a sanguine colour in the blood of those men, who do but transgress the unwritten untruths of their scarlet Pope: and in the mean time, cry out of the want of charity amongst Protestants.  
Secondly, it reproveth the rash and inconsiderate course, as far from charity, as from wisdom; delivering the members of Christ to Satan, and that for a trifle; when as those that are spiritual, 
Gal. 6.1  aught to raise such that fall, with the spirit of meekness, considering themselves, lest they also be tempted.  
And lastly, it reproveth the furious spirits of the Brownists, who for blemishes, (when themselves are most filthy) cast out our whole Church, for no apparent Church of God; yet who is he, that in many things sinneth not?  
The God of heaven clear our eyes, 
Levit. 19 17. Prou. 27 6. Gal. 6.1  and rectify our judgements; that in censuring sin in all men, we may judge charitably of all, till we see the end of all.  
5. The fifth use. And now glue me leave to speak to you (right honourable and reverend Fathers) for God's example here, speaketh aloud to you my Lord, and lieth at the doors of the Magistracy, who are to execute justice in the gate: yea the fatherless, the widow, and the orphan doth cry: the Master and the apprentice do call upon you: rich and the poor do call: you the prisons, and those that are bound in chains and iron, do cry unto you that be in authority, to imitate the Lord of heaven and earth: be merciful, as he is merciful put on the bowels of compassion in judgement: censure and judge your brethren, the Lords people, with all remorse and pity: take no pleasure in punishing taunt not those whom the Lord hath brought before you: delight not to defame not disgrace those, whom God Almighty hath put in your hands to correct: be not like the Philistims, laugh not at the sorrows of Samson; show mercy in justice to those, that are appointed to die. It is enough that their bodies do die for the sins of their souls: be not cruel towards them: neither suffer your executioners to play the parts of tormentors, delighting themselves to add sorrow to the sorrowful; moving a stout spirit to cast away their souls together with their bodies. Be pleased to know, as no Ancient faith: that, 
Ambros. ad Var. c●ll. Epise. su●● Luc. lib. 5.  Mans●●●tus homo cordis est medi●us. And again, Beatus qui soueritat●● & man s●●tudi●●● t●●o●, ut alt●r● dise ipl●●●d servetur, al●er● i●●o●●●nt 〈…〉 ●pprimatur. But here (right Honourable) I weep with the Prophet, 2. King. 8.12.13. to remember, what some in places of office have down: and to think, what some ●her● would do, if the Lord restrained them not: how in colour of office and pretence of law, justice is wre●ied, and the Lords people abused; which maketh me to think, that if they had Prince, and Pre●●●●●, and law, and all, to back them, no raging cruelty would be left undone. Well, God Almighty bless● us, and keep us in his holy fear 〈◊〉 make us upright-harted, and constant in the profession of religion; and meek and mild bearted to such as are subject to our censures; that all may see, we seek the Lord, and not ourselves; the conversion of others, and not the satisfying of on● own passion.  
And lastly, as the Lord crieth over jerusalem, so let us learn, 
jer. 9.1.2. Matth. 23.37. Luk. 19.42.  when we s●● the froward and wicked disposition of the world, that will not be reclaimed by any warning, or any mercy of God: let us (I say) do, as God, and Christ hath 〈◊〉: let us 〈◊〉 and weep for the sins of the land. I● was Da●●ds compassion, 
Psalm. 119.53.136.  whose eyes gushed forth 〈◊〉, because men kept not the Law. It is said, that sharp vinegar will soften the stony Alps: but brinish tears of the Magistrate, will mollify the hardest heart, if (it be not without grace) for lamenting ever the ●●●rable, is a strong inducement to draw tears, if it be b●● for company.  
It is the custom of some vain professors, (for so I may call them) to rail odiously as them, that will not be ruled by their words. And so it is, of some choleric and unwise preachers, whose fashion it is in the pulpit to rail on them, that will not at the first come, and lay their hands under their f●et. O that they would learn of God, how to be affected ●. And as many among you as fear God, when your people, or your children, 〈◊〉 your servants, or your friends, or your neighbours, will not be governed, rail not; but weeper and lament; for the hardness of their hearts: i● may be the Lord will give them repentance: 
Luk. 19.42.  so did Christ. For hardness of heart is a sickness sent of God, and lieth not in the power of man to cure. Therefore cast not off thy people, nor children, nor thy servants, nor thy neighbours, when they be sick; but vis● them; and pray for them. But if they despise and neglect the sorrows, cares, and (as it were) the tears, which Gods Angels, and men do make for their rebellion; then they are desperately sinful; and unto such swine cast not your pearls.  
Now a word of the affection, as it is from the Prophet, O●●r●●●●●. ●. This pitiful mournful, and under affection in the Prophet cacheth, that the Ministers of Christ ought to bear a under affection, a●d to have a compassionate cor● 〈◊〉 the members of the Church, 
Exod. 32.32. Rom. 9.3.  proved here. Because the Ministers are, or should be, their spiritual fathers, to beget them by the word of the Gospel, 
1. Pet. 2.2. & 3.4. 1. Cor. 4.4.15.  or allege to nourish them by the word of truth. For the tenders affection, love, and a●●iu●●f the Pastor toward the people, and the people toward their Pasto●●● is 〈◊〉 singular means of enlarging Christ's kingdom, and to increase the Church of God in earth; because it greatly gaineth a●●●otion and was Saint Paul's wisdom: Is was Christ's care to leave it: 
Rom. 12.1. joh. 13.14. joh. ●0. 34.  as a charge, before he ascended. 1. job, 3.11.14.18.23. & 4.16. When the people perceive the doctrines and reprehensions to proceed from love, then do they delight to hear the word of God from their mouths; then do their affections enlighten their understandings, and their understanding incline their wills to obedience. So long as this affection was between Paul, and the people in Galaria; 
Galat. 4.14.  so long the Church increased, it flourished, their faith was glorious, their religion famous, their lives godly; and if they had so continued, their ends had been happy.  
Use 1 The use may serve to teach us, that nothing more hindereth: the growth of the Gospel, than the alienation of affection, between Minister and people. This our learned adversaries the Papish know, and therefore glory of their religion to be only true; because of the unity and love that is between Priests, and Papists; and have wherewith to cry out of us; that Protestance be not only against Papists, but Protestants against Protestant's. I beseech you, as you desire the enlarging of Christ's kingdom, to have your faith glorious, your Church famous, your ●●oes godly, and your ends happy; labour to nourish unity and love, in affection, between Pastor & people, and live together to futhers and children: otherwise heresies will disquiet you, divisions molest you, ignorance will con●●●●ne you, and the wrath of God will consume you.  
Use 2 And be it serve to reprove such in the, micristerie, who in a proud manner, do disdain to use kindly the sheep of Christ, as being san● from that they should be. 
Cant. 5.7.   
And so ●●ich be said for the affection in the Acclamation.  
I pass to the second branch, expressing the voice, in which God calleth unto them, O jerusalem, wasb.  
God speaketh to jerusalem, (bet●● the Prince of the Provinces) not in a beseeching, but in a commanding voice; not obsecrative, but imperative.  
Doct. 2 Forcing upon the consciences of the hearets, that God will not have his Church the less to esteemed of his word, because men, like our selves speak it; nor that we should think it an indifferent thing, whether we obey it or no, for that men like ourselves pronounce it: but it is Gods will, that his people do estevane of the authority of his. Ministers, as of Gods own authority; regar●ling their sermons and commandments, 
2 Chr. 29.25. 1. Sam. 15.24.  as God, own word.  
For it is the duty of the Church to be persuaded, when she he truth the Minister preach according to God's word, that she h●●rrth God himself speak unto her. To this purpose saith our Prophet, in the person of the Lord; 
jerem. 29.20.  Hear ye the word of the Lord, all ye of the captivity. And this doth the Apostle give for doctrine, 1. Thes. 4.2. Ye know what commandments we guae you by the Lord jesus: and therefore in the 8 vers. he saith: He that despiseth their sermons, doth not despise man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but God: and to the same effect Saint Peter saith, 2. Pet. 1.21. The prophr●i● came not in old time by the will of man; but holy men of God spoke as they were moved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the spirit of God: therefore our Saviour saith, Luk. 10.16. He that heareth you, heareth me, etc. The reason is, because by them the power of God ought to be made known, whose seruant● they are.  
Use 1 The use serveth to confirm our judgements, that the Church and people of God, never profit by hearing of God's word, till they esteem and believe the words of the Lords Prophets, to be the Lords own words; and their Sermons to be the very Sermons of God. For doubtfulness and incredulity, is a heinous sin, the cause of other sins. Against this, Christ much laboured, joh. 1.18. showing the jews that they might believe, that he only declared God unto them. joh. 8.28.40. and that he spoke nothing but that, which he was taught of the Father. joh. 15.15. And if our Saviour had not bold this point, a point of importance, he would not thus have enforced this historical faith upon their consciences. Oh my beloved, know it for certain▪ that the want of giving, credit 〈◊〉 God's word, is no little cause of many of the sins we commit. For could people live as they do, if they believed our preaching? we may well therefore say with the Prophet, To whom is the arms of the Lord revealed? Fearful is it to see some men to make no more of the Sermons of the Lords Prophets, and servants, then of a fullers song. Ezech. 33.31.32. Then art unto them as a jesting song, of one that hath a pleasant voice, and can sing well: for they hear● thy words, but they do them not.  
The second use, is to confirm our judgements, touching the authority and largeness of the Commission of the Lords Ministers; that it is not light, small, & of no worth, but very great and weighty. And this is worthy (in these our evil days) the enforcing. For Ministers preachings (with too many) is not so much respected, as a winter's tale, nor the Church of so much esteem, as an Alehouse. But I hope better things of you, that you will not lightly regard their authority, of whom Christ hath witnessed. Mat. 16.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against which the gates of hell shall not prevail. And for their Commission, it is very large, jer. 11.10. Behold, I have set you over nations, and king domes, to pluck up, and to 〈◊〉 out, to destroy, and to throw downs, to build, and to plant.  
Therefore believe it, the Ministers of God have authority to reprove Kings and Princes, 
Iere●●. 27.2.  (as the Prophet saith:) but not to excommunicate Kings, as the Papists say.  
They have authority to counsel & exhort Kings, as God hath said; but: not to dethrone, depose, remove, and kill Kings; as the Priests, and bloodthirsty jesuits say.  
The Minister hath authority, 〈◊〉 Christ's name to pronounce forgiveness of sins to all that believe, (as Saint john saith; 20.150) but not to curse & absolve whom he will, (as the Pope saith.  
He hath authority to reprove things amiss, in Church, and Commonwealth, by doctrine, (as the word saith) but not of himself to reform by practice, as schismatics, and Brownists say.  
So that establishing, or removing of Princes belongs to God only; and forgiveness of sins to God only; and the gubernation of Church and Commonwealth, belongs to Princes only: built he reproving of sins in all, belongeth to Ministers also.  
And this is the Innocency of the Dove, and the wisdom of the Serpent, that aught to be done in love, in order, 〈◊〉 in place, with discretion and circumspections: 〈◊〉 soul for soul, if we do no● 〈◊〉 this.  
Here I become in the Lord's behalf an humble suitor unto you, that as the Lord hath honoured your Honour with authority; so you would bring all your honour and authority, to honour jesus Christ in his Ministers. They are but servants, be not angry with them; they must deliver their Lord's message, it is nothing to them; agree with their Lord and Master, and they will be content.  
Use 2 Lastly, this doctrine crieth upon us, to have reverent estimation and regard of the ministery, and not contemn the Prophets, lest we grow to despise prophecy.  
1. Because God speaketh by them, they present the person and voice of the Lord unto us; and should not we reverence them? they are the Lords Ambassadors, and may not they stand covered before us? they are the Angels of the Lord of Hosts, at whose feet, john the Apostle sell down; and should we spurn them with our feet? They are the Fathers, and Stewards of our Country, to provide the food of our souls; and should we deny them the food of their bodies? They are the strength of the land, even the Chariots and Horsemen of England; and should we not defend them? But here I stand amazed, desiring tears, rather than words, to lament the contempt of the Lords servants. Time was, when their feet were beautiful, that brought the glad tidings of the Gospel: but O quantum mutatus ab illo. Now their persons are rejected. Time was, yea time is, that the face of a smoky Kemarius, a silly Friar, hath been, and is, more regarded, than the person of a Reucrend Bishop: yet Chrysostome called them Heretics, that speaking with a Bishop, or of a Bishop, and would not call him Bishop, not Archbishop, not most religions, nor most holy: yea grave Pastors, and poinfull Preachers, are (with some) not so much respected, as all the makebates, and talebearers of the world. O tempora, o mores! Is our God of less honour, our religion of less worth, our souls of less account with us, then with them? far be it from us. Once an Ancient said; Tutior est diso●●tis, quàm docentis conditio: It is better to learn, then to teach. But we may say: Tutior est peccantis, quàm argaintis conditio: It is more safer to commit sin, then to reprove frone. For to tell any of their uncloannesse, is to make himself a prey. For do we not live to see the Preachers mocked, as Elisha was; the sabboth's polluted, and the Princess of all professions, (I mean Divinity) the preaching of the word become vile in respect, the poorest in practice, and the meanest in show? What shall I say unto you, or how shall I confuit you, ye seevants of the Lord? are we not disdained? are we not made a scoring stock, a tabletalk, and accounted as the filth of the street, and of scouring of all things, unto this day: and like still to continue, to exercise your patience, and to make trial of your humility. Yet this I am bold to speak (for your comfort) that he or she that despiseth you, despiseth the Lord jesus. Matth. 10.40. Luk. 10.16. Exod. 16.8. 1. Sam. 8.7.   

The third part.  
Now I entreat your patience to speak of the matter itself: O jerusalem, wash.  
Sanctification is exercised about sin, and holiness: for we must wash, and cleanse away sin and wickeducsse; and embrace true holiness, and righteousness: which is partly a detestation of former sins, in which we have taken pleasure; and partly a delight, and a hearty love of righteousness, commanded in the royal law.  
Looking upon the monstrous & horrid uncleanness of this age, I stand amazed; whether I should behold it with the eyes of Timo●, to hate it; or of Heraclîtus, to lament for it; and whether I should more hate, or lament the sins of the time; after a short pause, I resolve to entreat you to join your tears, with hearty prayers, to wash away the engrained dye of sin.  
And coming to the points, pointed for instruction: I beseech you observe with me, that virtue is a task, a work, a thing, and not word. Woeful it is to see, how we turn, not only it, but the word of God into words; holding religion, and sanctification, but a table-discourse, to touch the ear, not to pierce the heart; and hold ourselves busied in cold controversies, which (in the unlearned) rather extinguish then kindle zeal. But know (Right Honourable) that sanctification and repentance is (an action) pressed upon us, and that from God. For it is his commandment, we must wash, therefore we are uncleance.  
Doct. 1 From whence the instruction is, that there is not any thing in all this world, that doth defile the soul and body in the sight of God, as sin doth. Proved here: That which is not defiled, need not to be washed. But here man is commanded to wash himself: therefore he is defiled.  
Sin is called rottenness and corruption: and is that which we have drawn, either by propagation from our parents in original sin, which hath defiled and corrupted the whole nature of man, that he is blinded in understanding: froward in will, and rebelling in all his actions, against the will & word of God: or else it is the increase of this uncleanness, which we have greatly augmented by our own evil practice, and wicked conversation: and is that which the Apostle calleth old leaven to be purged, 
1. Cor. 5.7  that it may be a new lump. This uncleanness of sin was prefigured in the ancient washings of Aaron, and his sons with water at the door of the Tabernacle, Exodus 29.4. And in the typical and signifying washings of the old Testament, foreshowing the cleansing and purifying of our hearts in the Gospel. 
Mat. 5.8.  For God's Altar and service must be compassed with innocency: the Lord will be sanctified in those that come near him. 
Leu. 10  The purification of the soul and body, is the fruit of saving hope, 1. joh. 3.3. For every one that hath this hope in him, purgeth himself, as he is pure.  
This uncleanness is deciphered in Ezek. 16.6. for the Lord, unto whose eyes all things are naked, 
Heb. 13 4.  seethe every one polluted in his own blood. 
Luk. 10.30.  It is the spiritual pitch, that who so toucheth, is defiled therewith. Sin doth mortify us, and maketh us dead to grace and goodness. And in the old Testament, he▪ that touched a dead cark●se, was unclean, and might not come into the Sanctuary, till he was cleansed.  
Use 1 The first use is, to teach us to labour with our own hearts to hate and abhor sin in all; but specially in ourselves, and that with a perfect hatred, even more than the devil of hell: for he cannot hurt us, till sin do stain us. Sin is that which much delighted the devil: and therefore it is the Tempter's office, and continual endeavour to provoke us to sin. Therefore he is called an Enemy, Apocal. 12.10. an Accuser, a Compasser, job. 1.7. a Sister, Luk. 22.31. a Deceiver, Gen. 3.13. Wherefore (I beseech you) trust him not, for he hath a mind to get all the members of thy body, and all the affections of thy soul from out of God's service, into his slavery and subjection.  
Sin greatly displeaseth God; and therefore he hath, every where in his word, threatened fearful punishments against the transgressors of his law, Leuit. 26.15. Deu. 28.15. And there hath been none so dear, nor is any so beloved unto God, in heaven, Paradise, nor in the earth: but for sin the Lord hath punished. The Angels that kept not their first estate, 
Jude epist.  they are reserved in chains of darkness for ever to be punished. Adam for sin thrown out of Paradise. The Canaanites, with their six bordering nations, disinherited, and cast forth of their country. The first world drowned: Sodom and Gomer burned: Kings unthroaned: judges & Magistrates struck down from the bench, and the Mighty cast from their seats. Yea the Lord forsook his own inheritance, even mount Zion which he loved, because they sinned against him: that so the saying of his Prophet might be true. Psalm 5.4. Thou art not a God that loveth wickedness: neither shall evil dwell with thee. The foolish shall not stand in thy sight, for thou hatest all them that work iniquity. Isai. 1.16. Wash you, make you clean, put away the evil of your works: cease to do evil, learn to do well: and then come and let us reason together. For we must wash our hands in innocency, before we may come to compass the Lords Altar.  
Use 2 Here also it serveth, to inform our judgements concerning sin and wickedness, (namely) that every sin defileth and subverteth the work of God: it turneth good into evil; fair into soul; form into deformity, and life into do●●●. And this doth the holy Ghost teach us, Tit. 1.15. saying: Unto the clean are all things clean: but unto them that are defiled, and unbelieving. Is nothing clean, but even their minds and consciences are defiled. Should not this (dear Christians) enforce upon our consciences this doctrine of sanctification, and cleansing of our flesh and spirits from wickedness; suh it defileth all things it cometh near? Let God's word come to a sinful he are, it is defiled, as pure water in a foul vessel. What is there in man, or without man, that sin hath not defiled? It hath made our tongues become Adders spears: our lips, instruments of guile: our hands to work iniquity; and our feet to run to evil, and to shed blood. But what speak I of the defilement of the members? the Spirit saith, sin defileth the very minds and consciences of men. And how should it be otherwise? for if sin so abuse the natural parts, what will it do with the mind? It grieveth me to tell you: but I will tell you, that it may warn you. It turneth prayers into cursing: it useth knowledge to beguile: the Scriptures to cover profaneness: it useth. their wits to cavil, which brings Lawyers much gold and silver: it useth wealth to oppress: strength to steal, to wine and to women. It useth natural wisdom to maintain unnatural blasphemy: It useth hunger to gluttony: thirst to drunk ●●ues: garments to pride: honour to disdome: marriage to lust: offices to bribery: the Minssterie to contention: saw to delay. It useth the day to open evil, and the night to secret shame. Shall I cease here? I weep to speak it: It either despiseth, or wresteth damnably the holy and sacred word of God, and the ordinances of God it profaneth wickedly. For have we not in this our age, to fill up the measure of uncleanness? have we not Ribaldry, as in Plays and the like, committed to the press, to be commended in print; lest posterity should want patterns of impiety? Whoredom with some is good physic; honesty is but foolery; knavery is commodity; dissembling is discretion, and idleness is gentry. If this be not cleansed with the wind of the law; or cut down by your sword of justice, or purged with the Lords fan; to what height of sin shall we grow unto? But the thing which I admire, is this: that God Almighty for all this, doth suffer us still to live. It may be he doth it, that his long patience might lead us to repentance; or, that we should fulfil the measure of sin, in defying the grace of God, as we have defiled the nature of man: that so at last we may abuse death, as we have abused life: for seldom doth he die well, that liveth evil.  
O, my soul, come not in to their habitation: woe be unto them, for they follow the way of Cain; & are cast away with the deceit of balam's wages.  
And now I turn unto you, the servants of the Lord, that have as great care to keep sin from their souls, as sickness from your bodies: I beseech you in the fear of God, and in the weighty consideration of your own sins, even for the Lords sake, for your poor soul's sake, and for jesus Christ's sake, that was made sin for us; 
2 Cor. 5.20.  hearken to the counsel of our Prophet, crying aloud in the audience of you all: O jerusalem, wash thy heart from wickedness, detest and abhor thy former sins, forsake thy old way, walk in newness of life, cast away the works of darkness, and put on the Armour of light. 
Rom. 13.12. Prou. 24.16.  Hate all sin past, care to prevent sin to come, and entertain it not, offering itself again. For the just falleth, and riseth again: but the wicked fall into mischief. And this endeavouring, the blessed spirit will help our infirmities, and our heavenly Father make us white in the blood of the Lamb, Apoc. 7.14. For this is not the work of flesh and blood, although man be spoken unto (as though he had power to do it) but it is the action and work of the whole Trinity; and yet it is commanded, as it were our work; 
Ephes. 1.10.  because God worketh in us, not as in stocks and stones, but as in reasonable creatures: for we, (by the work of his grace) work together with him, yet still so, as that sanctification is still wholly from God.  
For first, 
1. Thes. 5.23. ●●t. 3.5. Ephes. 2.26.  God the Father sanctifieth, by giving his Son; God the Son sanctifieth, by mortifying our sins by his blood; and the holy Ghost sanctifieth, by applying the virtue of Christ's death and resurrection unto us. 
joh. 3.5  And we may be said to sanctify ourselves, when we apply our will, desire and endeavour, in the use of the means ordained of God. And thus much be said for the general.  
Now let us in God's fear, fall upon the particulars. And first, sanctification is an action, teaching us, that true religion, and undefiled, consisteth not in a speculative, or contemplative profession, but in an active, and practive conversation in holiness: for knowledge without obedience, increaseth punishment, Luk. 12, 47. 
Mat. 7.22 24. Luk. 11.28. jam. 1.23 25.27.  For not every one that saith Lord, Lord, shall enter into the kingdom, but he that doth the will of the Father. For pure religion, and undefiled before God the Father, is this, to visit the fatherless and widows, in their adversity. Mary and Martha will do well, so they be both in one house: so will Christian profession and practice, if they meet both in one soul. Let a Christian take it a shame to be like an Athenian, (that is) to know what appertaineth unto virtue, but not to practise it. And the God of heaven make us all, not only knowers, speakers, Preachers, and professors of God's word, but doers thereof, that we may be saved.  
Doct. 2 Again, as it is a work, so it is a work, that may not be performed by an Attorney; but by ourselves in our own persons: for ourselves must do it; for the commandment is, Wash thy, etc.  
From whence the doctrine is, that God requireth of every Christian, that he perform the parts of God's worship, and the duties of charity, actually himself unto God and men, before he depart hence, for himself, and not by others for him.  
Our learned adversaries bear the world in hand, that as we come to earthly Princes, by mediators, and solicitors; so Christians ought to come to the Prince of Princes. For they hold it presumption to press into the presence of the King of heaven, without the mediation of many.  
If our God did fear the treasons of any, or did not know, or remember the wants of all his children himself; or if he could not hear all the suits of all the world at one instant; and if he had not appointed his only Son, to be the only means, in whom we have promised access: then their persuasion might have passed for doctrine.  
But the contrary on God's part to us is true.  
Therefore let us know, that other men's good works shall do no good for us; nor others prayers for us, without our own works, and prayers for ourselves. For nothing more (beloved brethren) hath spoiled Church and Commonwealth, then doing duties, non per se, sed per alium. It hath brought ignorance into the Church, and bribery into the Commonwealth; which moved our renowned Soveralgue, King james, in his Basilicon Doro●, l. 2. p.  
35. to give this charge to the Prince his Son, that be spare not any pains in his own person, to see justice executed; giving for instance, his most worthy Grandfather, of famous memory, whose honour was to be styled, and called, the poor man's King: And in the 55. page, his Majesty counseleth the Prince, once a year to visit the principal parts of the kingdom, not referring to Viceroys; but to hear the complaints himself, and to decide the principal matter●, in his own person.  
And here you see the exercises of religion, and parts of God's worship, must be done actually, & personally of every one of the Lords servants, for themselves.  
This you call for at our hands, the Preacher must be resident, (say you) and must preach for himself; and must not the hearer hear for himself also? why say you one to another, go you to day to Church, and serve God for me; and I will serve God for you to morrow. This conceit moveth certain to prepare Bead-men to pray, while they themselves play. But learn of our Prophet, the parts of God's worship must be performed of every one of us for ourselves: for another's faith can not save us; we must pray for ourselves; for our requests are g●a●eed according to our own faith, Be is unto thee, as thou be le●●●st. Therefore repent for thyself, confess thine own sin, rather than another shall declare it: do good works for thyself; for to give blacks, and large alms is good; but one penny with thine own hand, is a precious sacrifice in the eyes of God. Remember the saying. Gala●b. 6.10. While we have time ●●e us (we ourselves) d●● good unto all men.  
1. The reason i●, because the Prophet giveth it for doctrine, Habac. 2.4. For the just shall live by his own faith: mark the word (his)▪  
2. Because we may as well see by another man's eyes, as go to heaven by another man's works.  
3. Because the question in the day of days shall not be, what other men have done for us? but what we have done for ourselves, Mat. 35.42. that is, whether with our own hands we have given meat to the hungry, drink to the thirsty, harbour to the stranger, clothes to the naked; and whether in our own persons we have visited the sick, and in prison: for the duties of piety be not only actual, but personal duties, and required of every Christian.  
Use 1 Now to make some use of this which hath been spoken; It may first inform the understanding, that the good works, which others do for us, do us no good unto salvation. They do good to others for preservation.  
And this doth confute the Superirrogate works of the Papists, who make us believe, though our own lamps be without oil, we may borrow plentifully of the Saints: For the Saints (say they) have not only kept all God's commandments, but have done more than God hath commanded, and so the surplusage of their good works, hang up upon the Pope's tally, for such as want, and will pay most for them. But this untruth so long hanged upon the pin of popish traditions, Christ jesus cutteth down, Luk. 17.10. When you have done all that is commanded you, say, that you are unprofitable servants.  
Use 2 Further, it serveth to teach us, 
Psalm. 95.7.  that in this life only, by the grace of God in Christ, we procure mercy and salvation at the hands of God. 
Heb. 37 & 4.7. 1. Cor. 6.2.  So that in this life only, heaven is to be obtained, or lost for evermore: after this life there is no time to work. Here we win and lose life eternal. Cyprian. in ser. d● mortal. circ. med. Hortamur d●● facultas adest, dum ad huc aliquid de saculo superest, we exhort you to serve God while you may; while we are in the world, let us come from the depth of dark superstition, to the bright light of true religion. For, Q●um istinc excessum fucrit, nullus ●a●● locus poenit●ntiae, nullus satisfactionis effectus. For after this life, there is no place of repentance, nor any satisfaction. Ambrase is one with this▪ Qui 〈…〉 his non accipit remissionem pecc●tor●m, etc. He that receiveth not remission of sins here, shall not come there, that is, in heaven. Not only friends, but our adversaries are confidene with us in this truth. Aquinas, their Angelical Doctor. ●2. 9.13. ar. 4. ad. 2. &. ●. p. 9.62. ar. 9 corpor. saith: Dicendum, quod mereri & d●merer● p●rti●●●● ad slas 〈◊〉 vi●. We must say, thereto merit, or demerit, pertain to the state of the way, that is, to this life. And thus the learned Papist hath lent us his hand to bury Purgatory for ever. For if here we obtain, what do souls there? And so much be said for the matter, what must be done.   

The fourth Circumstance.  
I now pass to the fourth Branch, expressing the Subject that must be washed, which is, the heart. For, O jerusalem, wash thy heart.  
Christ jesus washed others, 
john, 13.5.  because he himself was the Lamb without slain. But jerusalem, that washed others in the pool of Beth●sd●, 
joh. 5. ●7.  must wash herself.  
It is the desire of corrupt flesh and blood, to fish in other men's waters▪ But the well taught Christian will content himself with the water of his own well.  
If we would open an unpartial eye, when we be at home● as we do when we go abroad; we should see more beams in our own eye●. th●n 〈◊〉 in our neighbou●●● and more stains and sins in our own lives, then in others. But we that are quick sighted in other men's faults, and blind in our own, be here taken to task, and commanded, first to find out our own filthiness, and wash away our own wickedness, before we meddle with others. O jerusalem, wash thy heart.  
Doct. 1 From whence (I pray you learn) that the Lords will is, that such that are in high places, and are to deal with the sins of others, ought first to cleanse themselves, and wash their own hearts; inform, and reform themselves, before they go about to reform others. When Absalon would deceive his father's people, 
1. Sam. 15.3.  he said, every man's cause was good: so Satan to deceive the world, maketh every man think another man to be evil, and himself to be good. But the holy Ghost chargeth every one, not to be too favourable to himself, but to survey our own manners, our own wits, our own senses, our own members, our own hearts must first be set upon, and we must cleanse our own consciences from dead works: we must wash our own moats, and pull out our own beams, Matth. 7.3. jeremy commaudeth, to search our ways, 
Lamen. 3.40.  and to examine our own lives, to judge our own sins; keep Sessions at home first, before we go abroad, and cleanse first our own houses, our own City, our own streets. For love and good works should begin at home.  
For how can a master reprove a servant, for lying, and deceiving, and make a trade of it himself?  
With what heart can a parent correct his child for swearing; and swear continually himself?  
How faintly will a Minister preach against usury, and against drunkenness, and against pride, and profaneness; and be spotted with all these himself?  
What zeal may we look for in some officers to punish swearing, and blasphemy, and the profanation of the Sabbath; when they themselves let faith and truth pass daily from between their lips? can they with any zeal punish them in others, when they have so little conscience of these sins themselves? O, I beseech you, look to these things, you that be the Cedars of London. For your fall is not your own alone: but you crash in pieces all that are under you. Do are brethren, take the word of the Lord to heart, saying: O man who soever thou art that judgest, 
Rom. 2.1.2.3.4.  thou condemnest thyself: for thou that judgest another, dost the same things thou that sayest a man should not steal, not lie, nor swear, not deceive, not drink to be drunken; dost thou steal, dost thou lie? etc.  
The God of heaven and earth give us power to judge ourselves, even in the same things we judge and punish others; and to cleanse ourselves of the sins we condemn in others. And ever give us grace, O Lord, first to sit judge in that court of our own conscience, 
1. Cor. 11.28.  before we sit as judge in the soul of our neighbour.  
Use 1 The first use entreateth us to learn this duty, to be stricter to ourselves then to any other. It hath been an old saying, Vnne quisque proximus sibi: for he that loveth not himself, will not love any: Potésne alium malius noscere quàm to ipsum: Canst thou know another better than thyself? It being so, let me become a suitor, for your own gain: be straighter in all things to yourselves then to others: and be more liberal in some things to others, then to yourselves: merkely be●●t with that, in another, which you will not do in yourself.  
A worthy observation: For many Magistrates & masters take liberty to do that, which if their servants do, they must sharply be rebuked, if not punished; as though peco●tum, were only sin in the inferior: No, no, whatsoever is sin in any one, in omnibus est peccatum: otherwise it worketh straightness to others, & liberty to ourselves. As it is in certain that profess irregularity, and think it lawful, themselves to do any thing; and yet censure and find fault with other men's virtues, themselves flowing full of all vice. These be such, that when they get between the pot and the wall, despise government, and speak evil of those that be in authority. Some you shall see, who being unwilling to use a Ceremony themselves, judge straightly all others (as heinous offenders) that use it: and other, that use it themselves, yet find fault with such, that do but so.  
But touching these things indifferent, 
Ro. 14.3.14. & 15.12. 1. Cor. 8.8 and 9.10. & 10.23.  I pray you learn not to judge that in others, which you refuse yourselves: for albeit our religion be but one, yet our consciences, through the ignorance that is in them, may be divers. This being practised of us, will move us to cast the first stone at ourselves. 
joh. 8.7.  Remember how that the Lord jesus was angry with S. Peter, 
joh. 21.22.  for being a busybody in john's matters. Therefore blow up your own fallow, and sow your own ground: wash your own hearts, pull first the beams out of your own eyes, lest the Lord reprove thee, as he did Saint Peter, with what is that to thee?  
Lastly, this doctrine speaketh to you (my Lord) and to your brethren, the Magistrates of this honourable City; whom God hath made as an eye to see, as the mouth to reprove, and as the hands to correct sin. The Lord above requireth at your hands, that especially you look to yourselves, that you sin not, especially in such sins you censure in others; and that you bear with others, in that wherein you are tempted yourselves. For the sins of the heads endanger all the members. For what is more absurd, than if they (I say) that should cleanse and wash jerusalem, the City, the Church, and Commonwealth of blemishes and wickedness, should happen to be full of spots themselves. Without the eye no other member can do his office: neither hand nor foot can do his function without sight. It hath been said of old, that the religion and sanctity of the people, is in the religion of the Prince. Wherefore reverend Fathers, and judges of others, I humbly pray you, for your own sakes, for the Church's sake, for the commonwealths sake, & for the Lords sake, take knowledge of your own hearts: and know, that when you have moats in your eyes, they breed beams in others. And I beseech you look to it, that they grow not to be beams. For you fall not alone, but your currant is as the main Ocean, that drowneth other in perdition.  
But I haste to the substance.  
The Prophet doth not here command jerusalem to wash her feet only, with the Disciples: nor her hands with the double minded: nor her head only with 8. Peter, but her hairs▪ not the outside only, but the inside also.  
Doct. 2 From whence the holy Ghost commendeth this doctrine: That outward holiness, without the heart go with it, is an abomination before God. All religion, as is only for fashion, 
joh. 11.  is like Mary without Martha, & like Lazarus without Christ. For coming unto the Sanctuary of the Lord; praying and receiving of Sacraments; hearing of Sermons, fetching many a feigned sigh, and speaking many an ignorant Amen; the thinking that the sanctifying of the Sabbath lieth in the putting on of their best apparel, and such like: when as in the mean while with the jews, Isai. 57.8. it may be said, behind the doors and posts thou hast set remembrances, of deep hypocrisy, and open idolatry. If we come with such hearts before the Lord, the same reproof is for us, that I say speaketh, cap. 1.11. What have I to do with the multitude of your sacrifices, saith the Lord? I am full of the  offerings of rams and the fat of the beasts: and I desire not the blood of bullocks, nor of lambs, nor of goats. For the outward exercises of religion, without the cleanness and sincerity of the heart, is abominable unto the Lord. 
joh. 1.16  Therefore saith the Lord, Wash you, make you clean, etc. And to this end our Saviour giveth a caveat: Take heed of the leaven of the Scribes and Pharisees, 
Luk. 12 1.  which is external worship. For the Lord is weary of our knee-prayers, our lip-labours without the heart, 
Esay. 29 13.  our timeserving hearers: who draw near the Lord with their mouth, and honour him with their lips; but their heart is far from him, as he saith himself. And yet not so far, 
Pro. 16.2.  but the Lord seethe well enough where they be: for he pondereth the spirits. Oh consider this you that pray and preach, and give and forgive to be seen of men: there be but too many that confess their faults, and weep for their sins too, and but for show only; many come through Cathedral Churches, and kneel down by a pillar, as though they prayed, but their hearts be not clean, nor upright with God.  
This humour waiteth upon us all: 
Ro●. 14.17. Luk. 17.20.  happy is he that entertaineth it not. For it maketh all that we do, fruitless before God.  
Therefore (I beseech you) in all the exercises of religion, let us pray with David: Not unto us, O Lord, 
Psalm. 115.1.  not unto us, but to thy name give the praise.  
Use 1 The use is, to reprove such as deceive themselves with shows and shadows, in stead of substance; that take Christ in their mouths, religion in their eyes, mortification in their for fasts; their holiness, in keeping their canonical hours; and their devotion only in holding up their hands, and crossing their fote-heads. For in this service we deceive our brethren with shadows, offend our God with shows, and ourselves with sins▪ we deprive our hears of knowledge, our lives of holiness, and ourselves of salvation. Galath. 6.7. But God is not mocked, for whatsoever a man soweth, that shall he also ●eape.  
Use 2 The second use teacheth us, that there is no service acceptable to God, except the whole heart go with it. As all the works of God's mercy to us, unless God come with it, is vain: so all our works, and words to God, unless the h●●● go with it, be likewise all in vain. It is not good words, not holy Psalms, nor yet an outward good practice that the Lord regardeth, 
1. Cor. 14.15. Match. 6.1. ●.  except the heart go with it. Take head (s●ith Christ) ye give not your alm●● before men, to be seem of them. 1. Reg. 8.47. If they turn againd unto their heart, in the land to the which they be carried away a 〈◊〉, etc. Let us therefore (dear brethren) cleanse out hearts, and in our external works of God's worship, send them up, together with the work, without hypocrisy, in the service of God. For of all sicknesses, the falling evil is the worst, because it maketh one seem with out life. And of all evils, hypocrisy is the worst, for is maketh one seem that he is not. Some seem to pray, when they curse; some to pretend friendship, when (with I●das) treason is in their heart: some pretend discharge of office, to pinch the poor, and kiss their hand: but let the sudden ends, and fearful deaths of Ananias and Saphira, work sincerity in our hearts, and holiness in our lives.  
But yet I have not done with the heart.  
The Lord saith, jer. 17.9. that the heart is deceitful and wicked above all things, who can know it? That which the Lord questioneth, maketh any understanding to fail, and my tongue to cleave to the roof of my mouth, rather than to show you what is meant by the heart. Nevertheless God's word biddeth me to say, that the heart is taken in the language of Canaan, for the corrupted, and depraved qualities of the heart; and not for the lump of flesh, and material heart in man, which is the good creature of God: and sometimes it is taken for the whole inward man, 1. Pet. 3.4. Let the hid man of the heart be uncorrupt, with a meek and quiet spirit, which is before God, a thing much set by: And sometimes it is understood for the thoughts and affections corrupted, and so it is in this place.  
The heart is the first liver, and the last diet; let the heart be cleansed, and sanctified, and thou wilt begin well, and end well; live well, and die well.  
Doct. 2 The doctrine is, that ●ee cannot have a sanctified life, ti●● we have a clean and sanctified heart. 
Match. 15.19.  Therefore (saith our Prophet) O jerusalem, wash thy heart. For out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false testimonies, & slanders. Make the tree good, 
Mat. 12.33.  and his fruit will be good. For the heart is as a King, & fi●● in (capsula cordis) his throne and state, with his animales vi●t●tutes, his attendants; understanding, reason, memory, will and affections about him; and all the other members of the body bow at his beck. If he be joyful, all will rejoice with him; if he fear, they all treable; if the heart be a sinful and an unclean heart, all the members are unclean.  
For when within be lodged in the breasts of jesuits and jesuited Papists, mischievous imaginations, foul affections, malice, murder, and what not? then the eyes roll to wantonness, the tongue raveth, in railing upon Prince and people: the care bearkeneth to rebellion, and false tales, to set whole Cities and Countries on fire with contention: the hands imbrue themselves in the blood of their betters: Hence cometh the king-killing doctrine, treasons, and massacres abroad in the world; and hence is it, that subjects set against Magistrates, people against Pastors, children against their parents, servants against their masters, & homebred people against the mother and nation that conceived them, brought them forth, and nourished them.  

The Antichrist of Rome  And here I dare boldly say of him, that would be the soul's Lord, and the chiefest Bishop of the Church's compass; that his heart is not right with God, nor cleansed from wickedness, so long as his hands be died in the blood of the Saints.  
But to return to ourselves; clear your fountains, before you sweep your channels; & search the bottom of your wounds, before you plaster the sore; cleanse your hearts, and all shall be well. For if the ●●rt be good, the tongue will utter forth good matter, 
Psalm. 45.1.  and speak● for the King; and not rail upon Rulers, nor speak evil of those that are in authority.  
Use 1 The sum of all this is, to persuade us to confirm our judgements, touching the cause of all sinful actions; that an unclean and corrupt heart, is the fountain of all sinful actions. For an evil heart will school us to all manner of sin, and bring us to destruction, albeit we should never see p●●t●rnes of impiety. When the fool cometh to say in his bears, 
Psalm. 14.1.  there is no God, than he corrupteth all his ways, and doth abominable.  
The common argument for excuse is, to cry out upon others, as the cause of their wickedness. Adam laid the fault upon his wife; Eva upon the Serpent; the Serpent upon God: and to this day, one man layeth the fault upon another; like the thieves at the gallows, that there exclaim against their parents, and evil companions. But if I may be thought worthy to give advise, lay the blame where blame is worthy; even upon thy unclean and corrupted heart. For not injected sins by Satan, and the wicked by temptation; but ascondent sins, arising from thy heart, and from thine own evil lusts, hath schooled thee to wickedness. Therefore cry not out of others without thee; woe worth such an one, that brought me to this: 
Psalm. 55.11.  But with David cry out, Woe worth my wicked and unclean heart. Surely, surely, such an one did not cause 〈◊〉 to do this evil; but it was thou, O my unclean heart; even my companion, that I could not put away, whom I made my guide and familiar. Thus make thyself to know thy misery: And the God of heaven wash all our hearts from wickedness. Wherefore heal us (O Lord) and we shall be whole; save us (O Lord) and we shall be saved: do thou (O King of heaven) purge us, and we shall be clean: and do thou (O heavenly Father) in the precious blood of Christ jesus, wash us, and we shall be whiter than snow.  
And so I haste, 
5. Circ.  (because time hastes away) unto the last point in the first branch, laying forth the object, showing, from what the heart must be cleansed: O jerusalem, wash thy heart from wickedness, (or from evil) as some translations have it.  
I will not stand here to define, or distinguish sin. 
1. joh. 3.4.  What the tongue of Canaan calleth, Au●n, and Catth●●h, or Paschaah, iniquity and wickedness; that the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin; and the holy Ghost saith; that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the transgression of the law. Which way soever it be understood, it convinceth the people of jerusalem, of their sins against God. Pointing forth unto us this truth.  
That the best, and readiest way, 
Dost. 1.  to bring people from their profaneness, unto repentance is, first, that the Minister do labour to convince them of their sine, they have committed, before either he exhort them to holy life, or comfort them with the glad tidings of the Gospel. This course is here taken by our Prophet; it is my text; it is my example to follow. 
Ezech. 16 2. & 13 4.11.18. 1 Reg. 18.18. Matth. 3.7.  It was that which God incharged Exachael with, this course did Elias take with Aliab; and which john the Baptist took with the rebellious jews. M●ny speak and preach (placentia) mercy, and merry 〈◊〉 some cry 〈◊〉, repent and amend & other thunder forth like Bo●●arges, the judgements of God, as the sons of thunder; all which ought to be done. But first (saith our Prophes) show them what they have done, and what is amiss, or all is in vain, and done amiss, that is done.  
We live in a captious age, where if people be generally reproved for sin; 
Malac. 3.13.  they will answer, as the people in Malachy did, What have we spoken against there? But if we say you are sinners, & show you wherein you have sinned; then we shall cause you to blush with shame, and move you with David, to say, peecam.  
For Cain must be told of his ●urther; 
Gen. 4. 1. Sam 15. & 2.12.7. joh. 4. Act. 9  Saul of his disobodience, David of his adultery; the woman of Samaria, of her uncloane lift; and Paul must be plainly told of his persecution, or our heater will never return unto us, 
joh. 4.19.  (Sir) I see that you are a Prophet. For than may the Preacher hope to profit by his public doctrine, and the brother, by his private counsel; where first they shall prove to their consciences, that of this and that sin, they are guiltle.  
For if the doctrine be only general, men will misapply it, and always turn it upon others; soylog, he touched such a man, and such a m●n to day, etc.  
From this wisdom I mind not to speak of sin in generals the original corruption, and de f●rmēt of nature, which is an Fuhiop●●● skin, that all the water of the says cannot wash away. But I desire to entreat particularly of wickedness, which is damnable to ourselves, and hurtful to others. And albeit here I might marshal up innumerable troops of transgressions, I entreat your godly patience, that I may touch the sores of our own time. In which, (if you will but a little open your eyes) you shall see, Qui impià agent, ne● intelligent● that will do wickedly, and will not understand. And although I cannot touch all the flying sins of judah, which make too loud a cryin the cares of God; yet some of them I purpose but to name: I beseech you lend me your hearts to consider of them, and tears of repentance, to wash them away.  
Hear I mean not to make rehearsal of the secret revoltings from the truth of God; nor the general embracing in corners, of the wilful will-worship, in stead of the service of God; nor the shameful idolatry, in trucking to Mass in the corners of the streets, by seditious Papists, because they are yet unknown: neither do I mind to show you, how impudently the knowledge of God's mercy and truth is abused, wrested, and trampled under feet, to the neglect of the poor, and overthrow of the helpless: neither is it my purpose to remember you of the cruelty, and covetousness of the rich; nor of the irrefragable incorrigibility of the poor; nor of the incredulity, and contempt of God's word amongst all. Because these be covertly carried in the midst of us, which, with the blood of Abel, cry to God, (as they appear) for vengeance to reform; and which the late inundations of water, the strange & sharp winter, with the dry and scorching summer, causing the land to mourn, and the herbs of every field to whither, 
jerem. 12.4  for the wickedness of them that dwell therein, (not yet a year old) may move us to repentance. But my purpose is, to bring into your presence such crying sins, & such a disorderly order of Roarers, within this your City, that partly the amendment, and partly the reformation to you (my Lord) doth belong.  
It hath pleased God to make you Magistrates, and Fathers of this City; not only rose that common equity and quietness be keeps among the people; but also that God may have his due honour and glory, both from you and them.  
Now among Superiors, for you to amend, the sins and wickednesses that the world taketh notice of, are especially three. And in these the Prophet crieth upon you, whose scats be on high, to wash your hearts from wickedness.  
And here by name, to show you what sins they be.  
The first is Carelessness, Lenity, and neglect of justice.  
The second is, Covetousness, and Bribery.  
The third is, Sacrilege, the Church-piercing sin.  
Against these the Prophet crieth, O jerusalem, wash thy heart, from these heaven-crying sins: remove these beams out of your own eyes, that you may see the clearer to correct and reform others.  
And here pardon me, if I be bold with my betters. For it is the Ministers duty to discover sin, and to convince the conscience of this and that wickedness, before he can profit them that he are him. This is the counsel that jeremy received from the Lord, and delivereth unto us; O City, wash thy heart from wickedness, that thou mayest be saved. I desire not here to sit in any man's conscience, for I have learned no● to judge of any, till I see what shall become of myself. Yet as we may not reveal all sins, and discover our father's nakedness, lest the uncircumcised rejoice: so we may not cover some sins, lest the uncircumcised increase. But if I may be bold to show you, what the Lord saith concerning these sins; then I beseech you to hearken, and it shall not be long, nor tedious to hear. The evil of the sin of Carelessness, too much Lenity, and neglect of justice; which bringeth in all manner of sin, not masked, but with open face, into the Church, & Commonwealth; and the same to be committed with a high hand. For where have you disobedience to Magistrates, to Parents, to Masters; where have you drunkenness, etc. but where the Magistrate is careless of his office, or too mild in his office? When read you, or heard you, of the unheard off sin, of deflowering of Virgins, of killing of old men, of braining of children, and of forcing of women, even unto death; but when, & where there is no magistrate; 
judg. 4.1 & 17.6. &. 21.25.  as the holy Ghost saith, judg. 2.19. there was then no King in Israel. When hear you superiors, to be punished for the sins of inferiors; but when Superiors wax careless of the execution of justice? For when magistrates wax careless of those, that are committed to their charge, and neglect justice to punish offenders; it is all one, as if there were no law, and no King in Israel. For than men become beasts, and like daniel's flying Eagles with the wings of wickedness, breaking into houses, 
Dan 7.  taking away lands, oppressing with usury, extortion, cruelty, deceit, blood and blasphemy: these and much more, where justice is not, roar in the streets; there is no care of God, nor fear of man, no respect of law, nor order, nor regard of father, or mother, nor of Church, or Commonwealth, whether they stand or fall, so they may live as they lust. Hence it is, that so many orphans, widows, and helpless people, cry out of the law, where the law is good and upright: and all were well, if due execution were made of justice.  
Therefore give me leave here to become the poor man's advocate; nay the rich man's advocate: yea all men's advocates, but theirs, who are indeed beasts; yea for the fear of God I entreat, that ye of the Magistracy, who bear the sword of justice, would cut the wings of these lion-like beasts: and shorten the horns of these yokelesse Belials, that they may be set upon their feet like men: and that from your grave and dispensing hand of justice, men's hearts may be given them, that there be no more complaining, and that you may be free of their blood, over whom the Lord hath set you. But doth this rest with you only; or do these evils shake the Commonwealth alone; and doth it not touch ecclesiastical officers, and shake the Church also? Yea Priests and jesuits do disadvantage the truth, increasing daily, in writing and witnessing to the disgrace of true Christianity. For this also I humbly pray (in the Lords behalf) that you put the good laws in execution, against the favourites of the jesuitical brood: & so doing, there will be found as few Priests in England, as Snakes in Ireland.  
2. Another sin, that some say at this day cleaveth to the sons of God, they call Covetousness, a wickedness of receiving gifts, blinding the eyes of the wise. For mine own part, as I cannot charge any, with the Prophet Isay, 
Isai. 1.23.  that Rulers be; because I have learned, not to have as much as a disre●ere 〈◊〉 thought of them; so I desire you, that be seated amongst the stars, and be above others, to remember the fearful judgement, that the sons of Ely brought upon judah; and to think upon the punishment that Ca●●bises (Cyrus' his son) caused to be inflicted upon a bribing Magistrate, whose skin pulled over his cares, was hanged over the judgement seat for an example.  
I beseech you, let the fear of God, and the light of grace prevail at least (so far) with all that be in authority, as the light of nature did with Lucius Valerius; who being Consul of Rome, and dying whilst he was Consul, having in his life time the custody of the treasury of Rome, was so free from enriching himself, by unlawful means, that he was found so poor at his death, that the charge of his burial was paid by the common people: so shall God, the world, and your own consciences testify for you; that you have washed your hearts from wickedness, and your fingers from bribes.  
3. The third hurtful evil among us, is the sin of sacrilege: which albeit, it be especially in the richest persons; yet it is a wickedness almost among all, and in each degree, one way or other. When I name sacrilege, I name, a robber of God, a robber of Churches, a robber of the Commonwealth, a robber of bodies, a robber of souls: the name so shameful and horrid, that I blush to name, that which some in every sex, state and condition be not ashamed to commit. Fearful it is to see and hear Patrons to deal with the Church-livings, as Polymnestor did with Polydore; turn their patronage into pillage, taking that which they never gave, and reaping that which they never sowed. For what the Palmerworm hath left, 
joel. 1.4  that hath the Grasshopper eaten; and the residue of the Grasshopper, hath the canker-worm eaten; and the residue of the canker-worm, hath the Caterpillar eaten. That which Impropriations have left, that have greedy Patrons eaten; and that which Patrons have left, that have evil customs devoured; and that which customs have left, that have the covetous and wrangling parishioners, as with the teeth of a lion, greedily gained. And unless people grow kinder to the ministery, they with their handful of meal, and little oil in the cruse, 
1. King. 17.12.  may mourning like, go with the widow of Zareptha; and gather a few sticks, for (a few sticks will serve a little) to make a cake, and eat it, and die. Oh that these taking hands might once see the hand against them, that wrote against Balzazzar, 
Dan. 5 ● 24  to take away from them, as they have taken from the Lord. The justs of their unclean hearts, have defiled their hands, with the sacrilege of Achan, to take gold and silver and Babylonish garments, 
josua. 7 21.  of the spoils of jericho, 
Psal 74.7.8.  consecrated to God.  
But some may think it lawful, for them to take their own; which (they say) their parents in a blind zeal gave to the Church. It is fearful to see children to sit upon their furthers, and to judge the dead in the Lord.  
If any be so past grace; let him know, that whatsoever is once lawfully given to the maintenance of religion, may not be taken away again, under the pain of mortal sin. The text is evident: The field shall be holy to the Lord, 
Leu. 27.21.  as a field separate from common uses: the possession thereof shall be the Priests. And the Lord by jool complaineth: Ye have taken my silver and gold, and have carried into your temples my goodly & pleasant things, 
joel. 3.5.  etc. Therefore it is sacrilege to transfer lands, houses, privileges, or money, violently, or covetously, or craftily to any other uses, that hath been given to the Church. And worse, if worse may be, is the maintaining of feathers, borders, chains of gold, silk and velvet, with that, which did maintain many poor; and with alms did feed and cloth many a fatherless. Yet say some, what needs all this a do for the maintenance of the ministery; cannot Ministers live as the Apostles lived? To whom I answer, we can● if you will lay down, not your goods, but our own goods at our feet, as the people did at the Apostles feet. O (dear brethren) will you have us shine like lamp, and take away our oil? will you cry for preaching, as children do for bread; and will you muzzle the mouth of the Preacher? You will say to us, that the world was never better, then when Peter said, Silver and gold have I none: and will you not give us leave to say, with the Ancient, that it is not indecent, to desire, 
Aug. de cra. D. o proba.  sufficientia vitae? Yea (with your leave) we say more, that Sublatis studiorum pramijs, etiam studia pereunt: That lack of living, maketh lack of learning; and lack of learning causeth God's people to wander upon the mountains, as sheep without able shepherds. But yet me thinks, I hear some to say, that Church-livings be too large, and Church-mens houses too great; for their revenues (say some clawback) will suffice a good Knight. I cannot fitter compare these then to Dionysius the tyrant, who took the golden garment from jupiter Oly●pian in Peloponnesus, saying: That it was too heavy for summer, and too cold for winter: and therefore the God must be stripped, to cloth him: and lest the God stand clean naked, he shall be clothed with a woolle●● rug, light for summer, and warm for winter: for you must know that gold is too heavy for any, but for the beasts of the earth to carry. Nevertheless, in humility be it spoken, sith Moses & Aaron by God's ordinance went hand in hand, I see nothing from God to the contrary, but we ought to have an honourable ministery, as well as an honourable Magistracy: and that a good Minister be as well allowed, as a good Magistrate.  
Look to it, my beloved, the contempt of Ministers and Preachers, hath already wrought bad effects amongst us. Men, brethren and fathers, have weeping eyes, and a king hearts, to see this in the flourishing time of the Gospel, lest the Lord punish the land for the contempt of his servants. For believe it, this sin maketh a way for Atheists, and Papists, and Vters, and neuter, for Solifidian●, and Nullifidians: and to make this good, I might bring a cloud of Fathers, to provoke you to cleanse your hearts from this wickedness. But I fear, if these sins be not reform, God will enter into judgement with them, that have taken the Lords houses from him, into their possessions.  
And so much may suffice concerning Superiors, to be amended in themselves.  

Sins in juseriours.  Now that God may have his due honour (by your means) from the people, I should name to you the wickedness that rote in our streets, and call to you (in the magistracy) for reformation, as to you the redress thereof (of right) belongs.  
The first is the Profanation of the Sabbath.  
The second is, the taking of God's name in vain.  
The third is, Pride.  
The fourth is, Contention.  
The fifth is, Contempt of Government.  
These be the Roters, that grudge if they be not satisfied; they cause the land to mourn, and the grass of the earth to whither away; they will hasten the Lords vengeance, if speedily they be not reform.  
For the first, touching the Sabbath, the Lord God hath commanded, and so do the laws of this Realm; yea so did the late commendable Proclamation of this renowned City, that the Sabbath day should be kept holy: that the people should cease from sin, as well as from labour; that they might serve God in trembling and fear, not thinking their own thoughts, not speaking their own words upon the Lords holy day: But neglect of zealous execution of good laws, ill custom, and toleration hath brought it to pass, that the multitude do most shamefully profane the Sabbath. Look to it (I beseech you) and suffer not your hearts to be defiled with this wickedness. For not only the jews and Turks cry shame of us for this; but the very Papists make more of the Saturday, and Saints days, than we do of the Lords solemn feasts.  
The second evil among the people is, the taking of God's name in vain.  
Here I stand amazed, to consider that the laws of nations, have taken order for the vain and idle taking of the names of Princes in men's mouths; so as none dare, but such as are sold to treason, speak of their Kings, and States, but reverently, & with an uncovered head; and yet no law made against vain swearing, and common blaspheming of the most sacred name of the King of Kings. In men's ordinary talk, lamentable it is to hear, in every house, in every shop, yea in every street, how in ordinary talk every one mingle words, and fill up their sentences with needless oaths; as if that, which is of all sins, a most notorious dishonour to God, were but a small sin, but much more horrible and odious is that blasphemous and furious, and outrageous swearing of many men; that if they be never so little offended, and their mind displeased; then they fall to disgorge their filthy stomach, upon the glorious name of their Creator. It is recorded by Herodot. lib. 6. that Nicanus pitched a field on the Sabbath day against the jews; but for his blasphemy, lost both the battle, and his life; and his head, his hands, and blasphemous tongue was cut off, and hanged on the pinnacles of the Temple at jerusalem. And well worthy of greatest shame, because this vice of all other, carrieth with it the most detestation, for that it bringeth least delight of a●● other sins. For all other vices a man may wring out some excuse from nature, to lessen the greatness; but this admitteth no vail at all. Is it not a desperate case, for a man in mirth to swear by that blood, the remembrance of which, should strike sorrow to the most obdurate hearts: that blood (I say) the loss of which gained redemption to the whole world. Me thinks relenting thoughts should wound the heart of a Christian, to name the wounds of Christ. But where reverence is laid aside, there devotion is cold. But to heat your zeal, and to put an edge upon your devotion, remember what God saith, Mat. 23.23. I am bold to tell you in the Lord's behalf, that our tithing of Min●, and Commin, and leaving the weightier parts of the Law unlooked unto, is to be feared, will draw the Lords wrath down upon us; and bring into our Cities, towns, 
Zach. 5.4.  and houses, Zacharies' flying book, to consume them with the timber and stones thereof. For it is decreed in heaven, that if thou wilt not keep and do all the words of this Law (that are written in this book) and fear this glorious and fearful name, 
Deut. 28.58.  (the Lord thy God) them the Lord will make thy plain wonderful, and the plagues of thy seed, even great plagues, and of long continuance; and sore diseases, and of long durance. For if it be true that Hosea prophesieth; 
Hosea, 4.8.  then long since, because of swearing, the Lord hath a controversy with the land. For who seethe not, that for oaths the land mourneth, 
jerem. 23.10.  and the inhabitants are smitten, and they feel it not?  
But the hourglass calleth me to the pride of the Land.  
The prophet Zephaniah, 1.8. saith: It shall be in the day of the Lords wrath, that the Lord will visit all such, as are clothed with strange apparel. Pride hath so many feathers added to her wings, that she covereth all the earth with her shadow. If we look to men, who should be both wisest, & strongest, they are grown so effeminate; and our women so manlike, that if it might be, they would exchange kinds. What modest eye, can with patience behold the immodest gestures, and attires of our time: no sooner is infancy put of, but impudency is put on. Many seems to imitate Nero in prodigality of apparel, 
Cap. 30  & to verify that in themselves, which was said of him, by Suetonius, In Nerone, nullam ves●●us bis indust. Many there be amongst us, that put not on one apparel, nor one fashion twice, till at length they come to have no apparel to put on. Many invent fashions to please the world; but the secret judgement of God crosseth their desires; for they displease, more than they please: but if their bravery condemn them before men, in what case shall they stand before the Almighty? 
Prou. 16.5.  The Wise man saith, All that are proud in heart, are an abomination to the Lord. The Lord resisteth the proud, and giveth grace to the humble. Worthy was the speech of a Reverend Bishop of our time, 
Doctor Babington.  that said: If it be a shame to wear a paper on the hat at Westminster hall, to declare what was done; it is as reproachful to wear a vain garment on the back, to pull all men's eyes upon thee. O that the God of heaven) would move you (in the Magistracy) to revive and put life into the many and good laws concerning apparel; that men and women, in their distinct callings, might be known what manner of persons they be; that so honour (as she is of herself bright and glorious) might have her like raiment to her splendour; that so she might be discerned from the base vulgars'.  
I have stayed you here too long, but I leave the mother, and come to the daughter.  
The evil of Contention crieth for the rod of your correction. For this sin is the daughter of Pride. Only through pride man causeth contention, 
Prou. 13.10.  and by contention the land is divided. O Lord heal the sores thereof, for it shaketh. But contention is a coal, too hot for my cooling: I entreat you (in the Magistracy, that your fountains of discipline may flow forth, to wash away this sin out of the Church and Common wealth. For it we akeneth both Commonwealth, & Church of God; yea it hindereth good proceed; it troubleth the best subjects (that may be) that Papists, and Atheists (in mean time) may do what they list.  
The division between Protestant, and Protestant; the alienation of affection, between Minister, and Minister; that will neither vouchsafe to seem to consent, not join together against the common adversary, giveth advant age to the Papists. But as the blessed Apostle saith to the Ephesians, 
Ephes. 4.4.  so say I, There is but one body, one spirit, one hope of our calling, one Lord, one faith, one Baptism, one God, and one Father of all. If there be any consolation in Christ, even for his sake that made us, and for his blood that died for us, let all these Ones, make us one in the truth; and while we live, to keep the unity of the spirit, in the bond of peace.  
The Last evil that waiteth for your check, & needeth iron hands to punish the wickedness thereof, is the contempt of you, that sit in the high places. For the contempt of government, 
Rom. 13.1. ●.  i● the contempt of God himself. But the Papists will say, they may in some things disobey Caesar, and make no breach of their allegiance to Almighty God● But they that so say, (〈◊〉 job saith) telleth a lie for the Almighty. The contrary I do protest, that subiect●● to Princes standeth with, and is commanded in religion, by God himself. For that which is Cas●●●, aught to be given to Caesar, 
Matth. 22.21.  if we will keep our allegiance to God; and the contempt of government, is a sin by Saint Iud● bound up, in the bundle of death. Where you may read, that none but filthy persons, that need to be washed, cut and ke●●ned, do despise government▪ whom Saint Peter calleth bruit beasts, lead by sensu●lltie, which have no ground but ignorance: which if they plead not, you shall do well, to let them have no mercy, but justice.  
There be 2. poison some worms that gaster at the root of government; and two beasts amongst us, with Aunt's bellies, and M●l●●hes hands, like the horseleech that will never be satisfied. And if you would know them by name; the one is, hath wasted all; the other, longeth to waste all.  
Hath wasted all, are the malcontented prodigals, that in every degree have consumed their own estates: and now hover over other men's, and their eye watcheth for the twilight: and of these some lie couchant and dormant.  
Concerning would waste all, or longeth to waste all, who have treasured up wrath and revenge in their minds, against Prince and people. These (forsooth) cry out, that every man must not be subject to all, that be in office, or superiority over him, by that he is a Superior, and that only in matters of peace and policy; but not in matters of religion, or regiment of souls. 
Rhem. annot. in Rom. 13.  These be the counterfeit Catholics, that have taken liberty, to change their civil Superior, for a spiritual Father, and religion for policy, and policy for religion.  
The Lord Almighty look down upon them, and in his wrath grant to as many among them as be impenitent, the day that Zachari● prophesieth, unto them, even a day, 
Zach. 14.12.  that their eyes shall sink in their holes, and their tongue consume in their mouth, and that their flesh may consume away, though they stand upon their feet, because they fight against jerusalem. In mean time (right Honourable) it lieth upon you, for the safety of the King's person, of the State, and yourselves, to look unto them. For the cause of the contempt of the Magistrate, is the incorrigibleness of the evil disposed. Wherefore sith laws be the sinews of a Commonwealth; 
Plato.  sith they be a divine gift; sith they be the bands of Cities; 
Demost. Cicero. Plutar.  sith they are the very life of the Commonwealth; and sith the Magistrate is the life of the law: let me prevail with you, in the Lord's behalf, to take the zeal of Phineas, and the courage of Moses and josuh; and go through your City, search, and see, and you shall behold sin to be grown to a head; and therefore high time that you make head against it. You have the sword of justice, you have the law: who doth warrant the sword of justice, but the law? who defends the law, but the sword of justice? Let the sword of justice by the law be warranted, and spare it not, lest yourselves be neglected: you are our Fathers, we are your children: spart your rod, and spill us. The first commandment that was given to man, after the creation, was the Law, and upon breach of the Law, was the sword given to revenge justice. If you that be in authority suffer it rust in the sheath; you will be contemned, justice despised, the poor oppressed, and the whole Commonwealth confounded.  
I might here lead you to more abominations, than these: where, in drunkenness, men become beasts: and yet at this day, he is not counted a man, that will not take away the image of man, and defile himself therewith. Oh, the height of profaneness, that man should offer more sacrifice to Bacchus, then to jehovah!  
I might show you the wickedness of whoring, even in this city; where many men prostrate their bodies to uncleanness. Let me perish, if more souls of our youth perish any other way, than this.  
From hence it is (right Honourable) that the city, the town, and the country is filled with beggars, and sturdy ungabonds, that have more busied the Magistracy to set forth good orders, both for the relieving of the one, and punishment of the other, then at this day are executed. For do they not loiter in every corner of your streets, as though there were neither laws, nor officers to punish them: or as though there were more fear to displease them, than God? But time biddeth me tell you, that by this time, there be few that hear me, whose hearts be not convinced. And therefore I haste to the use we are to make of this doctrine, which is threefold.  
Use 1 It bewrayeth a popish slander, that chargeth the Church of England with preaching liberty to sin: because we preach justification by faith in Christ only. By this that hath been spoken in the discovery of sin, every one, that hath his eyes about him, and will see, may see that we preach not faith alone, (namely, that is alone) though faith only. For we affirm that no Libertine, Protestant, or dissolute professor of the Gospel, that liveth in any known sin; hath fellowship with Christ.  
Use 2 The second use is, to teach those that are entered into the body of Christ's Church, and are called by that excellent and glorious name of Christians, to put on sanctification, and to wash their hearts from wickedness; taking the counsel of the holy Ghost: If any be in Christ, let him be a new creature. 
2. Cor. 5 17. Psal. 16 6  And let every one that calleth upon the name of the Lord, depart from iniquity. Either leave your sins, or leave calling of God Father. Leave dissimulation and hypocrisy; or leave carrying of Bibles, running to preachings, and talking of Sermons. Leave off saying. Our Father which art in heaven, unless you will live as his children in earth. For if ye call him Father, which, without respect of persons, 
1. Pet. 1 17  judgeth according to every man's work, pass the time of your dwelling here in fear. I humbly therefore beseech you, in the fear of God, look into the unclean corners of your hearts; and watch over your souls, that a false heart, and a wicked heart, be not shrouded under a civil behaviour. For the Lord will judge us, 
1. Sam. 16.7.  according to that which is in our hearts. 
jere. 17.10.  The Lord beholdeth well enough, the rottenness of these golden apples of Sodom; and in due time will cause them to fall to their everlasting shame and confusions. Let Recusants, Church-papists, and politic Protestants, leave off their judas-like countenances, habits and gestures, in their many Ceremonies and compliments of hypocrisy, like Balam with his seven Altars, and his seven Rams: for God seethe, for all that, much treachery against King and Country, lurking in their hearts; because most of the are better bred, and better read in Machianell, then in the Bible. They are outwardly men in print: yet for all that, to covetousness, sacrilege, profanation of the Sabbath, swearing vainly, and swearing falsely; to pride, and contention, yea drunkenness, and whoring, to oppress the true honest Protestants, to hoarding up of money, corn, & the necessariest things of the land; they are like Aman sick for Thamar, though it cost them their lives. These be varnished Protestant's to sanctity, like judas to Christ. They plot against the Commonwealth, and parishes where they dwell, as Ahab did against Naboth. Oh, my soul, keep thee from the way of these men: Search, try and cleanse thy ways, and purge thy heart from such wickedness. And this for the first part. I should speak of the Argument, which is the second part, but the time is spent. Therefore let us pray, that God would bless, that which time hath taught.  
Thou God of heaven and earth, give this that hath been spoken thy blessing, that it may be a savour of life unto life, to every one of us, if it be thy good will; and with the blood of our Lord jesus, cleanse us, and take us out of this our uncleanness; and bring us to thy kingdom of holiness, where thine honour dwelleth: and that for jesus Christ his sake, to whom with thee, O blessed Father, and the eternal Spirit, be all honour, glory, power, dominion, might, and Majesty, both now, and from henceforth for ever. Amen, Amen.   

This second part was not uttered, for lack of time; yet thought fit by the Author to be annexed in the Print.  
NOw followeth the second part of the Text, of judah: preservation in this life, and of his salvation in the life to come: in these words; That thou mayest be saved, (or mayest be helped, or mayest be kept, etc.)  
Which in effect is as much, as if he should have said: If you will obey the voice of the Lord, and wash your hearts from wickedness then the Lord will defend you, and preserve you alive in this life, and will watch over you, with a revenging hand, to annoy and destroy all those, that rise against you in this world, and will give you everlasting life and salvation, in the life to come.  
This being the meaning of the words; let us not here dream of salvation by works. For all whatsoever we can do, cannot deserve any thing at God's hands; because all our works are imperfect: 
Isa. 64.6  and it must be perfect obedience, that meriteth any thing in this life, much more that deserveth the immeasurable weight of glory.  
Doct. 1 But the doctrine for instruction, (if you please) may be this:  
That reformation of manners, and sanctification of life, maketh us fit and capable, though not worthy of the mercies of God: I say, although sanctification maketh us not worthy of the mercies of God, yet it maketh us capable, both of saving grace, and of all the mercies and benefits of God whatsoever. For we are not fit to receive mercy from God, 
job 11.14.15.16.  till we have repent.  
This is one with the Prophet's counsel to Naaman: Wash and be clean: So here, cleanse your hearts from wickedness and be saved. If our sins do separate Gods mercies from us; then sanctification and holiness, maketh us fit and capable of the mercies of God, both for this, and a better life. 
Isa. 59.2 jer. 5.25.  But the first is true; therefore the second. If repentance keepeth us from perishing and destruction; then holiness maketh us at least capable of God's mercy; but the proposition the holy Ghost giveth for doctrine: 
Luk. 13.3.  For unless you repent, ye shall all likewise perish. If without sanctification, and regeneration, we cannot see the kingdom of God; then without sanctification we are not, nor cannot be capable of the mercies of God. But the former Christ maketh good, joh. 3.3. Therefore, etc. I beseech you deeply consider this, and remember it well, that which no money, nor gold can do, repentance and sanctity may do. As the ground is for so●d, when it is ploughed; so a heart is for the Lord, when it is cleansed. 
Act. 11.28.  For sanctity and holiness is the way to eternal life, trouble much more to all other mercies of God whatsoever.  
Use 1 The use of this doctrine is laid down by the Prophet jeremy, saying: 
jerom. 25.5.  Turn again now every one from his evil way, and from the wickedness of your inventions; and you shall dwell in the land, that the Lord hath given unto you, and to your fathers for ever and ever. That is, as we desire to be the matter whereon God's mercy shall work; and as we desire to live every one quietly under his own vine; and if we would continue in this land, which the Lord our God hath given us; then we must every one forsake his evil ways, amend our lives, and sanctify ourselves, that we may be holy. Hath any of us endured misery, suffered want; hath the plague threatened us, famine pinched us, thieves and robbers spoiled our goods; have any of us been rich, and now poor; have we been underset with friends, and their savour turned into disfavour? consider deeply the matter (O my brethren) and let us at length learn the true way to remedy our evil, to procure our safety, 
Psalm. 14●. 12 13.  and increase again what we have lost; let us leave off to do evil, learn to do well, that we may be saved: let us cast off sin, 
Hos. 5.15.  and all shall be amended and restored. Then shall the earth yield her increase, and God, even our God shall give us his blessing.  
Use 2 Another use hereof, in that, sanctification maketh us capable of God's mercies; that God will never withdraw his mercy, from him that repenteth, 
Zach. 1.3.  and amendeth his life. For the Lord hath promised it. Turn you unto me. (saith the Lord of Hoast●) and I will turn unto you, (saith the Lord of Hosts). Fear not the assistance of God in any trouble, or trial, or death, or affliction, 
Psal. 89.4.24.28.33.  if thou hast repent; for than thou shalt hold out to the end. For albeit thou mayest slip and fall again; 
joh. 10.28.  yet thou, canst not finally perish: 
joh. 17.23.  for all thy sins committed, after thy true and found repentance, 
1. joh. 3.6.  shall not be thought upon. Which is that, 
1. joh. 2.8.  which the blessed Apostle giveth for comfort: If any man sin, we have an advocate with the Father, jesus Christ the righteous. For jesus is not to be tied only to such sins, as never were committed before, but is also to sins often fallen into: So that frailty, and not looseness be the cause thereof. And an Article of our faith it is, to believe the forgiveness of sins; shall we gloss upon it thus, that is, of such sins as I never committed but once? Surely if we do, it must be said, cursed be the gloss that corrupteth the Text. For that Article compriseth all sin, before Baptism, and after Baptism; before repentance, and after repentance; for ever throughout the course of our lives, etc.  
Use 3 Lastly, the use may serve to inform our judgements, that sin and wickedness, causeth the Lord to translate a people here and there, and to spew the ungodly out of their lands, goods, and dwellings. For the seven nations, 
Levit. 18. 24.  which the Lord cast out before Israel, were cast out, because they had defiled themselves with sin. 
vers. 25  The land (saith the Lord) is defiled; therefore I will visit the wickedness thereof upon it, and the land shall vomit out h●r inhabitants. 
vers. 28.  For shall not the land spew you out, if ye defile it, as it spewed out the people, that were before you? and it is a commandment, saying: 
Levit. 20.22.  Ye shall keep therefore all mine ordinances, and all my judgements, and do them, that the land whether I bring you to dwell therein, spew you not out. But me thinks I hear some object, and say; If such an one for his sins be cast out of his house, land & living; how cometh it to pass, that he to whom the Lord hath given it, is as wicked as he that was cast forth: I answer, It may so come to pass in the justice of God, that the rod, which the Lord useth to correct one for sin, may afterward itself be throwee 
Isa. 10.5.12.  into the fire. Wherefore (I beseech you) in the fear of God, even as you would be preserved alive, and after this life, saved for ever, lay away Atheism, Heathenism, Papisme, and Brownisme, with all sin and wickedness; and continue in the profession of the Gospel, that you may dwell in the Lord's favour, and inherit the land of the living for ever.  
Doct. 2 Again, in that he saith, that thou mayest be helped.  
It may serve to teach us, that all our righteousness, and all that we do in the service of God, bringeth no advantage nor profit unto God; but the end why God requireth obedience of us, is for our own good and welfare, proved here; sanctity is required of us, but for our own good, that we may be saved. If a man should be an earnest suitor to his neighbour, and importune his neighbour, not for any thing for himself, but for his neighbours own good; would not every man condemn that man of great folly, if he should reject his requests: yet the Lord of heaven and earth daily importuneth us, and that for our own everlasting gain (which is godliness) to bring us to eternal bliss; and we turn the back, and give him the left ear; like graceless children, upon whom their parents bestow many means, and much money, in schooling; and otherwise, to have them thrive in learning, and trading; but all in vain. Know (dear Christians) that your coming to Church, and giving your presence at a Sermon, is not to countenance the Preacher, nor to the glory of God only, but it is for thine own gain, not only the gain of spiritual graces, but of temporal good things also. For as job saith: 
job 22.3.  Is it any thing to the Almighty that thou art righteous? is it profitable to him, that thou makest thy ways upright: therefore acquaint thyself (I pray thee) with him, and make peace, 
vers. 21.  thereby thou shalt have prosperity. For if thou return to the Almighty, 
vers. 23.  thou shalt be built up; thou shalt lay up gold for dust, 
vers. 24.  and the gold of Ophir, as the fliuts of the rivers. Yea the Almighty shall be thy defence, 
vers. 25.  and thou shalt have plenty of silver. 
Deut. 5.29.  Who can deny, and read this, but that all, 
job 35.7.  that the Lord commands, 
Psalm. 16.2. & 50.12 & 116.12.  is for our welfare, unless we will deny God himself?  
The reason of this truth is, because God is Almighty, and able to glorify himself without us.  
But here a question may arise, 
Mat. 3.9.  which is this; If our service do not profit God, why doth the Lord require it, it seemeth he hath some respect to himself?  
No such matter. But when he requireth us to abstain from evil, and do good, he only considereth, what is good for us, and necessary for our salvation. Let us do well then, and the same shall return to ourselves for good: if we do evil, it shall return to our loss. And this is that, which God giveth for doctrine to Cain, 
Gen. 4.7.  If thou do well, shalt thou not be accepted? and if thou dost not well, sin lieth at the door. For it cannot be said, that we can diminish any thing of God, or that we can rob him of any thing he hath. Therefore a man (by all the sins that he committeth) shall hurt none so much as himself; and likewise the profit that cometh of righteousness, returneth to his own person.  
Use 1 The first use serveth, to set forth unto us the inestimable goodness and love of our God towards us, who soliciteth us daily, that we might do ourselves good. For he commandeth us diligently, and declareth unto us how we should live. And all this he doth, that he may procure our wealth here, and salvation in heaven.  
O consider (dear brethren) if any of you should so serve your neighbour, without respect of your own profit, and be so careful of another man's benefit, that you should go and solicit him, saying: You must do this and that, etc. and so should continue every day to stir him forward, and to set him in order unto the business, whereof no profit should redound unto himself: were not this a token of a rare and singular love? And even so doth our God deal with us; he calleth us by his word, wooeth us by his Prophets, draweth us by his Spirit, that he may pardon us by his mercy, and save us in his son, according to his promises.  
Use 2 Wherefore (dear Christians) let us not look for the blessings of God in this life, or for salvation after this life, because by our life holy, we have done the things which the Lord hath commanded; and theroby have brought profit, gain, honour, or glory to God; for so to presume for God's favour, is a presumption without cause; for we can do God no good with all our holy life. Neither let us presume in respect of God, for he never hath done us any evil. Neither let us presume in respect of ourselves, for there is nothing in us, to move us to presume of God's mercy: for in us, that is, in our nature dwelleth no good: for we cannot think a good thought as of ourselves. If we had done God any good; or done more good, than by the law we are bound to do; or if God had done us any evil, than we might have presumed, by the law of right and reason, and by the law written, that, God being bound to reward, or recompense, we ought not to be sent empty away: But being with us now, as it is, there is not any thing in flesh and blood, that may cause us to presume. Therefore let us confirm our judgements, that in the day of our account before God, we must fly from our own merits and deservings, be our works never so many, or so glorious: for we bring no gain nor profit to God by our righteousness. From whence (me thinks) I hear some object and say: If God do not gain by our righteousness; then we cannot hurt him, nor diminish his Majesty and glory by our sinfulness. And then it is no matter how we live: nor any reason or justice, that God should condemn and cast away the work of his own hands, for doing such things, that neither do him good nor hurt.  
The objection standeth on three parts. The first question is, whether we do hurt God, or diminish his glory by our sins?  
I answer, that our sins cannot diminish the glory of God. For God knoweth how to bring light out of darkness, and to turn our sins to the glory of his Majesty, 
Exo. 9.16.  as he did the sin of Pharaoh, 
Rom. 9.17  against the Israelites.  
And to the second question, which saith, it is no matter how we live, if God be neither profited nor glorified by it.  
I say, we do much dishonour the sacred word of God, which as it is holy, so in every page, line and lease calleth upon us (as for a matter of weight, and of importance) to be rich in good works: which though our holiness profit not God, yet, nevertheless, God declareth that he accepteth our doings, and maketh account of them, as though they were of some value. For which cause God likeneth himself to a husbandman that hath a vineyard, who causeth it to be dressed; 
Mat. 21 33. and 13.4.  and hath a field, and reapeth corn of it: In which similitudes, God declareth, 
Mar. 12 1.  that he doth account our works, 
joh. 15.1  as sweet and pleasant sacrifices in his sight: And to encourage us to the works of charity, he saith, that when we do good to the poor, 
Mat. 25.40.  it is as if we did it even to him, it is as if we did it even to him, and he accepteth it as done unto himself. Thus you see, that our God, to encourage us to do well, will accept things whereby he taketh no profit. And therefore doth require it, as though he were the better by it, and also promiseth that we shall not lose our labour thereby, neither that it shall be a thing unprofitable for us. Therefore that we lead a good and a godly life, is a matter of great necessity.  
Concerning the third part of the objection, saying, that it is against reason and justice, that God should condemn and cast away the work of his own hands, for such things that neither do him good nor hurt.  
I answer, that reason requireth sin to be punished; and justice commandeth that the evil be corrected, and the righteous rewarded. And the word of God soundeth in infinite places, that God's glory cannot be lessened, 
Mat. 3.9.  nor his royal service diminished, by inflicting condign punishment in the condemnation of the ungodly. For God is able of stones to raise up children to Abraham. Wherefore let us in the fear of God every one endeavour to be religious, if it be but to, make the Commonwealth peaceable, and the kingdom happy, 1. Sam. 12.14.15. For the cause why Ahabs' government was not so good as David's; nor Rehoboamt so peaceable as salomon's; surely it was, because the one was established in the law of God, and the other was mingled with filthy Idolatry. The one was governed in wickedness, and the other in the fear of God. For the Lord saith. For the transgression of the land▪ 
Pro. 28.2.  there are many Princes; but by a man of understanding and knowledge, a realm likewise endureth long.  
Lastly, it serveth, to reprove Atheists, carnal Gospelers and Protestants at large, that think God is bound & beholding unto them, if they do but come to Church, to grace the ministery with their presence. But know for a certain, whatsoever he be, that walketh after the lusts of his eyes, and the wickedness of his own heart, when others shall be preserved, he shall perish; and when others shall be saved, he shall be damned. For the Lord jesus shall show himself from heaven with his mighty Angels, in flaming fire, rendering vengeance unto them, 
2. Thes. 1.8.  that do not know God, and which obey not unto the Gospel of our Lord jesus Christ. And this our example, our Prophet and our text, crieth loud in our ears, O jerusalem, wash thy heart from wickedness, that thou mayest be saved. Even so, come Lord jesus, come quickly. Amen.   
FINIS.