A SERMON Preached at St. MARY'S SPITTLE, On Wednesday in EASTER Week, April 13th 1642. Before the RIGHT HONOURABLE The Lord MAYOR, the ALDERMEN, And SHERIFFS, of this Famous City of LONDON.  
BY William Price, Bachelor of Divinity, and Preacher at Covent-Garden.   printer's device of Nicholas Bourne 
LONDON: Printed for Nicholas Bourne, and are to be sold at his Shop, at the South Entrance of the Royal Exchange. 1642.   

To the Right HONOURABLE Sir RICHARD GURNEY, Knight and Baronet; And to the Right WORSHIPFUL The ALDERMEN, and SHERIFFS of this Famous City of LONDON, Together with the Right Worshipful Company of DRAPERS.  
WILLIAM PRICE Dedicates and Devotees this plain and unpolished Sermon, as a Testimony of his peculiar respect and Christian Love to this City, where he drew his first breath.   

To the READER.  
Christian Reader,  
THe Press is oppressed; almost pressed to death in this scribbling Age: And it is thought that it deserves to be so, for being so fruitful in venting such swarms of fopperies, and falsehoods. That Friar was very stupid, that soberly affirmed that he thought in his Conscience, whatsoever was Printed is true. We are now tempted to suspect the truth of whatsoever is Printed, because Printed. I had not now given my hand against myself, to testify, to deliberate views those infirmities, which in the delivery might have passed by unobserved, had not the desire of my superiors, and the importunity of my Friends laid a law upon me. Besides I would endeavour to reduce the prostitute Press to her first Chastity, by employing it about Divinity: If any critic except that this is but a homely, popular Sermon, clad with the habiliments of mean Language, and stuffed with familiar obvious matter; I yield it, nor can yet find in my heart to repent me of it. He whom these extraordinary, occasional, emergent labours cannot excuse from his weekly double pains at home, may well be borne with, though he come not up fully to the expectation, and answer not the prepossessed, prejudicated humour of every fanciful auditor. I can promise you here nothing but truth, represented in apt expressions, pertinent to the text, to a promiscuous Auditory, to the time, and to the times: I neither merit, nor court applause. I contemn contempt. But if my well meaning thoughts purchase acceptance, it is more than home-spoken truth useth to meet with: whatever befall, my Record is on high, and if GOD please to cast a ray of Favour on my slender performance, and make it successful to the gaining or building up but of one Soul, it is the utmost height of my ambition, and I shall think myself more than well rewarded, and paid. To the benevolent influence of which indulgent GOD, I commend thee, who am  
Thine in the Lord, WILLIAM PRICE.   
ISAIAH 1.21.22. 
How is the faithful City become an Harlot? It was full of judgement; righteousness lodged in it; but now murderers. Thy silver is become dross; thy wine mixed with water.  
WHen we divide the old Testament into Historical, Prophetical, and Dogmatic books; our meaning is not that they are unmixtly such; we only denominate them from their chief scope. Otherwise we find in the Historical books much Prophecy and doctrine; in the Prophetical much History and doctrine; in the doctrinal much History, and Prophecy. My lot is fall'n on a part of the Prophetical book of the most Evangelicall Prophet. And this Chapter, whereof my Text is a part, is compounded of History, Prophecy and doctrine, I have embarked myself in the Historical passages thereof: We may well derive the word History 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it stays the flux, and current of bypast words, and actions, which else would have been buried in the grave of oblivion. We have here an high Assize represented by the perspective of reflexive thoughts. The Judge, God, the delinquents judah, and jerusalem, under the Reign of Vzziah, jotham, Ahaz, and Hezekiah. The witnesses, God, the Prophet, and their own consciences, to which there are many appeals up and down the Chapter, the manner of proceeding is by Bill. They are arraigned, and indicted. 1. Of ingratitude, I have nourished, and brought up children, and they have rebelled against me, 
Verse 2.  the Ox knows &c. 2. Incorrigibleness, why should you be stricken any more, 
●erse 5.  ye will revolt more, and more. 3. Formality, and hypocrisy in the transaction of holy Services, 
●●rse 13. ●●rsse 1.  bring no more vain oblations. 4. Barbarous cruelty, your hands are full of blood. 5. Apostasy and neutrality, or rather utrality (if you will pardon the word) and there fall in the words I have selected to task at this time my tongue, and your attention. How is the faithful City become an harlot, etc. Here are many magnetic, attractive words that may chain the attention of the Auditors unto them; responsible; and adapted almost to all tempers.  
Art thou spiritually minded? here is faithfulness, judgement, and righteousness to feed thy ear. Art thou covetous? here is silver to please thine eye. Art thou a humourer of thy palate? here is wine to satisfy thee.  
My desire is, that I in my Commentary hereon may answer all the language of the Text, That I may be faithful in my message, not betraying my trust; That I may be righteous like a just Steward dividing to every one of you your portion, That I may display truth afore you in her native colours without adulterate varnish; That I may be rather auxiliary to God in saving, then to the Devil in murdering any soul here present, by making, the way to Heaven either narrower or broader, than indeed it is; That I may not hang jewels of sounding rather then sound words at your ears, which, like the Israelites, you might snatch thence to make an Image to adore. That I may not mix the seven times tried silver, or the generous sparkling wine of God's word with drossy, waterish, heartless, humane conceits. That I may speak my heart to you, and not my fancy; and that I may penetrate your souls, as well as beat your ears: my comfort is, God requires of us Preachers, not our cure, but only our care. 
Curam. non curationem. Cathedram in coelis habet, qui corda docet. Aug. judg. 9.13.  His chair is in heaven, who must work on consciences. And be the Speaker never so wise, and his words as goads and nails, yet they must be driven to the head by the great Master of Assemblies. And since my Text speaks of wine, may this wine like that in Jothams' Parable cheer the heart both of God and man.  
The Text is considerable in the matter, and the form of it. For the matter, it is an indictment; The prisoners at the Bar are a whole City; the indictment lies against them. 1. For Apostasy, set down plainly, and siguratively. If you demand what they revolted from, the Text names faithfulness, judgement, righteousness, silver. If what they degenerated unto; the Text mentions uncleanness, and dross. Thefaithfull City is become an harlot; the Lodge of judgement and righteousness converted to a Den of murderers. Their silver transformed to dross; The next Bill filled against them is for their neutrality, or unlawful blending mixture; Thy wine is mixed with water. This is the matter of the indictment.  
The manner of the delivery is pungent and pathetical, how is the faithful, etc. How? 
Nota redarguentis, admirantis, deplorantis, tanquam ad rem prodigiosam, exclamat Calvin.  It is a note of admiration, of reproof, of compassion. He blesses himself, and pities them. The Prophet breaks forth into an exclamation as at a portentous, and prodigious thing, How, how is.  
This is the plain draught, these the bare lineaments of the Text, I must run them over again, with colours, taking my rise from the matter of the Text; And therein from the Persons at the Bar. A City, a whole City. How is the City become, etc.  
The City.  
This City is jerusalem, famous for three things, The Royal Law of God; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the magnificent Temple of Solomon, and the numerous multitude of people. It was God's rest, 
●i sacrariura ●gia sedes.  and the King's Seat; the Citizens are this City, for God hath no controversy with the stones and timber. Ill inhabitants make ill places. Sometimes the denomination is from the better part; as that may be called a corn-heape, wherein yet there is more chaff, than corn; Here the denomination is from the greater part, not a house, an ally, a lane, a street, an in ship, but the City is said to be tainted, whence I cannot but collect this sad truth, that  
Usually the most go the worst way.  
To the evidencing of which conclusion all periods of time have brought in but too liberal a contribution. There was but one righteous Noah for a wicked world. One just Lot, to weigh against two unclean Cities. One faithful, plain-dealing Michaiah to countervail 4.10 false Prophets. All voted Christ to the Cross. All with one accord oppressed Stephen with a heap of stones (though indeed they unwittingly struck him nearer to Christ the Cornerstone.) 
●ing, 22, 6, ●8. ●t. 27.22, ●7. 57. 〈◊〉, 8, 9, 10. 〈◊〉 1●, 34. 〈◊〉 13.7.  All from the least to the greatest gave heed to Simon the Sorcerer; and were bewitched with his incantations. All with one voice cried up the puppet Diana. All Kingdoms, Tongues, and Nations were given up to be intoxicated with the Circaean Cup of the Beast. In the Church as in the Ark (a type of the Church) the number of the unclean exceed the number of the clean. As the Philosopher bespoke the Courtesan, thou hast more clients than I, because I teach the cragged, thou the flowery way. 
●●quà can●● sed q●à 〈◊〉. Sen.  Men use to go (saith Seneca) not the way that should be gone, but that way which is most gone. A good man is like a drop of water bearing up against the rapid current of an Ocean. As Zacheus his lowness of stature, so the press kept him from the sight of Christ; so besides our native infirmities, that are the livery of humanity; a crowd of men obstruct our passage to our God.  
Who that sets seal to this, would judge of truth or godliness by a confluence, a City of men. 

Application. Si justus es, noli numerare; sed appende Aug. in I●sal. 39 S●mper abundantia contum●liosa in se ipsa est.  
Tertul. Multitudo sociorum, monstratte esse haereticum. Hier. Examen, vi improbum in illa castiges trutina. Perseus. Exod. 23.2.   If thou be'st a good man, take not Religion by tale or number, but by weight, saith Aug. Truth is truth though but one, though none entertain it; and where many are gathered together professing it, there is the Church, not for the many, but the truth's sake. Nay Tertullian makes no scruple to affirm, abundance hath purchased a contumelious name. And Hierome doubts not thus to argue against Pelagius, The swarm of thy complices speaks thee an heretic.  
And for the regulating of our practice, let not a multitude of precedents flatter us in our course. Try it not by that scale; follow not a multitude to do evil is divine counsel, Exod. 23.2. Let not paucity prejudicated holiness, nor numbers justify baseness. Men like silly sheep, flock together, they think to the pasture, when it may be to the slaughter. Had Noah conformed himself to the most, he had been swallowed in the universal Deluge. Had Lot lived by the eye, he had been suffocated with Sodom by that hell reigned from heaven; as Salvian calls it. Company in damnation will rather intent, then remit the torments; the more fuel the greater the flame. The deviating of a whole City in my Text, rather aggravates, then extenuates their guilt. It is more malignant, because epidemical.  
Afore I dismiss this particular, I must mind you, that there is an emphasis, or rather a brand set upon this City, because a City, especially such a City as jerusalem, Citizens of such a City are the more stigmatised for their delinquencies, because they offend against more light, and means of grace, than others are blest with, to consolidate them in goodness, and to reduce them when lapsed. The sins of a Goshen, a land of light are of a deeper die then those of a dark Egypt. They are nearer neighbours to the Temple, and the thresholds of the Prophets. The heavenly manna lies round about their Tents. Celestial dew oft distils on their fleeces. Government and society might civillize them. And though soul diseases may be there more frequent, and catching; yet the same places yield cures parallel to every malady. And yet we may observe by the many complaints of the Prophets, how Cities do daily degenerate. There are many Texts concentricke herein to mine. 
Ezek. 7 23.  The City is full of violence, men affected with the sins of the times were such a rarity, that scarce one in a City was to be found; but if any, they were to be marked on their foreheads for wonders of their age.  
Again, 
Ezek 9.4. Ezek. 9.9.  the City is full of perverseness; Cities are the Epitomies, the abstracts, the spleens of a King doom that commonly swell so big, 
 in Mare omnin flumina, sic vitia in Vrbes. Pius 2. ad Platin.  that they make the make the other parts pine and languish: They are too often the Centres, Sinkes, receptacles of all Irreligious, Superstitious, irregular persons. As all Rivers flow towards the Sea, and there lose themselves; so all Vices disburden, and promiscuously blend themselves in famous populous head, Mother-Cities: and where there is so much Negotiation and Commerce, 
Application. Video civitatem, plenam ●urbis, sed magis turpiticuid●ibus, plenam ●ivitiis, sed ●agis Vit●is. ●●b. 7. cap. 12.  there Fraud, injustice, Collusion, will also abound.  
(And may we not take up over this Metropolis, this famous City, Salvian's complaint over Carthage? I see a City fuller of Lusts, than people; of Vices, than Riches; ingulpht in all the Crimes, that stained Sodom, Gomorrah, Samaria, or Jerusalem, in my Text: And were it not that God hath some Jewels here that stand in the Gap, that are our Chariots and Horsemen, our firmest Pillars and Walls, were it not for the Antidotes of the Ordinances, that we are yet ennobled with, were it not that God in rich mercy, loves to water, where he hath planted, and to build up, what himself hath founded, were it not that the blood of Christ out voices the cry of our sins, we should sink with our own weight of sin, and dissension, and be reduced to an indigested Chaos and Babel of confusion.  
Right Honourable, Worshipful, and beloved, know that the eyes of the whole Kingdom are fixed upon you; all Towns are but transcripts from your Copy, 
Mic. 1.5.  impressions from your Press; as it is said in the Prophecy, What is the transgression of Jacob, is it not Samaria? What are the high places of Judah, are they not Jerusalem? other Towns and Cities are but the Daughters, this is the Mother: the Daughters will be ambitious of dressing themselves in the Mother's Glass; If London be Idolatrous, profane, Heretical, Schismatical, secure, mutinous, barbarous, proud, luxurious, deceitful: the Country will be bold to perish upon your credit, and the blood of their souls will be requirable at your hands. You have sins enough of your own (God knows) to answer for, you need not load your account with accessariness to others sins: God takes it to heart, that this City that he hath so indulgently tendered, (as if he had minded no City in the world but this) should cancel their bonds of obedience, and gratitude to him, and fight against him with his own weapons: imagine you hear him expostulating from Heaven, in the Idiom of my Text. How, is this, this City become an Harlot?  
I am fallen upon the Bills filled against Jerusalem, I begin with her.  Apostasy, she is become an Harlot. 
Every revolt supposes 2. terms: from what; and to what: here is jerusalems' pristine, and her present state, we are put upon a double disquisition, from what, and to what she did back-slide: the Text fully, and distinctly satisfies us in both, she fell from fidelity to adultery, from judgement and righteousness to murder, from gold to dross. Divest the words of the Rhetoric, and they are a clear Character of Apostasy.  
The terms whereof, I must have leave to handle, Jointly, and severally.  
1. Jointly, and so considered, they have a double Aspect, they look upon the Prophet that penned them, and on that City against which the indictment lies.  
In their first Aspect, as they refer to the Amanuensis, the Penman, the Prophet Esay, they demonstrate him to be clear of those 2 Vices, that ill become any Minister, or man, Detraction, and Flattery.  
He is no biting Detractor, he denies not Jerusalem's former worth, he pronounces and records for after Ages, her Fidelity, he yields her to have been a Patron, and pattern of Judgement and Righteousness.  
I wish we were all of Esayes stamp, 
●●phc.  than we would not Eclipse, and blast the real worth of others, not lie like Dan in the path, biting at the foot of every passerby; we would not cry, that Preacher overdoes, this underdoes, that goes too fare, this falls short. That's too plain, this too dark. That too tedious, this too brief. That's ambitious in quorations, this shows too little learning in his Sermons. We would not erect our own fame on the ruin of others. We would not build to darken our neighbours. We would not make our tongues, quotidiana fornax, as Aug. expresses it, A daily furnace for our brethren's good names. To such rash, censorious, detracting tongues, let me say, that the Geese about the Capitol at Rome, were to be beaten, if they cacled; and their Dogs legs were to be broken if they barked without cause. Such punishment do detractors merit, if Cicero may be Judge. And certainly this sin (a staple sin in this City) will come home by the guilty. They shall hear ill, that can never speak well. 
Pro Rose. Amerino.  They shall drink the dregs of that cup of calumny, which they have wrung out to others; as Achyllas' was hurt i'th' eye by the rebound of that stone, that he threw at a dead man's skull.  
Neither (on the other side) will the Prophet be a parasitical smoothing flatterer, but makes bold to dip his pen in gall, giving it liberal leave to check jerusalem for drawing a crosse-blacke line over all her former goodness by her present miscarriage.  
If we were all of his temper, 
Ezek. 13.10, 20  we would not set up for Upholsters, sow pillows under men's elbows, not daub with untempered mortar. We would not flatter or humour either Prince or people. We would not lick a Mothina Gnathonical sordid way. 
Levit 19.17. Pro. 29.5. ●ro 27.5, 6. and 26, 28. job. 17.5.  To such tame monsters and man-eaters I must have leave to say. They hate their brother, They entrap souls, they wound & bring ruin in their mouths to the flattered; they are destructive to themselves and their posterity; the eyes of their chidrens shall fail, saith job. That they deserve that punishment that Alexander Severus allotted to Turinus a fawning flatterer, to be stifled with smoke, and the Herald to stand by and proclaim, he lived by smoke, blinding men's eyes, and by smoke let him die. They may think to purchase and preserve love and favour by deifying the undeserving, and crystallizing dusty actions, They may plead, that he that will not flatter, shall hang under the wheel: That he that dares tell a great man he is not just, or a General that he is not valiant, or a Lady, she is not beautiful and virtuous, shall never be Counsellor, Commander, or Courtier. But Solomon a wiser man is rather to be believed, who bids us take it on his word, 
Prov. 28 23.  that he, that rebukes a man (though for the present he may storm) shall afterwards find more favour than he that flatters with the tongue. The Prophet Isay in my Text comes roundly up to jerusalem, gives her her own, charges her deeply, and home with Apostasy; which aspect of the words on that City offers itself next to our consideration.  
The sum of which charge I shall contrive into this proposition, that lies like a pearl above ground, That  
Apostasy, back-sliding, revolt from God, Religion, profession of holiness, to the contrary, especially if it prove national and spreading, is a sin, for which God may justly, and will surely enter an Action against any Land, though it hath been as the apple of his eye, as the signet on his right hand. It would make a Christian soul bleed inward, to peruse Gods passionate plea with jerusalem for her Apostasy in the Prophecy of jeremy, 
●r. 2.2, 5, 9, 10, 1.12, 13.  I remember the kindness of thy youth, the love of thine espousals (like the fondness of a new married couple.) Thus saith the Lord, what iniquity have your fathers found in me, that they are gone fare from me? I will yet plead with you saith the Lord, and with your children's children will I plead. Pass over the Isles of Chittim, and see; and send to Kedar, and consider diligently, and see if there be any such thing. Did ever Nation change their Gods, which yet are no Gods? but my people have changed their glory for that that doth not profit. Be ye astonished O heavens at this, be desolate, 
Verse. 19  for my people have committed two great evils; they have forsaken me the fountain of living waters, etc. Again, Thy backslidings shall reprove thee; know therefore, and see that it is an evil thing, and a bitter, 
Verse 21, 22.  that thou hast forsaken the Lord thy God. I had planted thee a noble Vine, how art thou turned to a degenerate plant? Though thou wash thee with nitre and much Soap, 
jer. 5.7.  yet this iniquity of thine is marked before me, saith the Lord. And again, How shall I pardon thee for this? neither will you wonder that God should thus take on; if you weigh with yourselves,  
That there can be nothing more derogatory from, and opprobrious to God, than Apostasy, 
Diabolum Domino praepo●it: comparationem enim videtur egisse, ut ditatur pronunciasse esse eum meliorem cuius ●ursus esse smalucrit. Tertul de paen cap. 5.  an Apostate prefers the Devil afore God, for he seems to have compared and weighed them together, and trying both, at length pronounces him to be the better, to whom he chooseth again to be a vassal; saith Tertullian, he that once seemed too resolve to please God by repentance, studies by a repentance of his repentance to gratify the Devil, who loves with his tail to drawstars out of the Firmament of Religion Apostasy (thirdly) makes the wounds of Christ bleed afresh: 
Rev. 12.4. Qui per paenitentiam instituerat Domino satisfacere, Diabolo per aliam paeni●entiae * paenitentiam satisfaciet. Aug.  if now glorified, he were not impassable, if he were receptive of shame, Apostasy would pierce him, and die his cheeks with a blushing Vermilion; Christ lost more honour in the defection of Judas, then in Herod's and pilate's persecution. The heathen (saith Salvian) would thus transfix Christ through Christians sides. They read the Gospel, and they are unchaste. They hear the Apostles, and they are Drunk, Luxurious; 
Heb 6.6.  they follow Christ, and yet ravine and oppress: 
Evangelia legunt, & unpudici sunt; Apostolos audiunt & inebriantur, Christum sequuntur, & rapiunt. Salvian.  what will the uncircumcised say? where are those heavenly raptures you once boasted of in the service of your God? are those green pastures withered, wherein you were fed? those Crystal waters dried up, by which you were led? the heartblood of an Apostate cannot expiate this reproach.  
And yet to see the swarms of renegadoes, 
Application. 1.  revolters at least in part, from their faith, love, profession, and practice: many pretended sons of the Church, who are rather wens, & spots on her face, have nibbled at the established, vital Fundamental points of Religion, casting an overweening look, bacl to the Romish Sodom, longing after the Garlic, and Onions of the spiritual Egypt. Some change Professions, as oft as Laban did his Servants wages. Many remit of their former fervour and zeal in Religion, who once jehu like, did drive furiously, and now heavily, like Pharaohs Chariots, when the wheels were taken off: As Pope Urbane said of Baldwin, sometimes Archbishop of Canterbury, he was a fervent Monk, a warm Abbot, a lukewarm Bishop, and a key cold Archbishop: many begin in the Spirit, and end in the flesh, like Ephraim's morning dew, flying before the morning Sun, like a fire of straw; soon in, and as soon out; like a Land-flood, soon up, and suddenly down; 
Stella cadens, non est Stella, cometa fuit.  like a Comet, a Blazing Star, glistering more than all the fixed Stars in the Firmament, and evaporating in a stink. Time was, when you loved, and encouraged your painful Pastors (I plead not for dim-wasting false lights, but such as spend themselves to give you light and heat: now many of you are enamoured on illiterate hinds, proficients only in boldness, therefore cunning Preachers, because they never learned; therefore famous, because they were never so unhappy as to see a College: for every body now will be ready to set up of our Trade, without serving an Apprentice-ship; though indeed what need Geese be cackling, when there are watchmen enough about the Capitol? I ciscountenance none from instructing their own Families, but there is a vast difference between steering a Boat on a River, and a ship in the Sea; you plead that God can work by weak means, yes, and God can give you sounder minds too, but it seems it is not yet his pleasure: time was that this City was famous, for severe, strict government, but now it is grown almost too big, either to be fed, or governed, all is turned topseturvie, there is little difference between Masters and servants, but that the servants are commonly the firer, prouder, & stouter. I need not be a shamed to speak of that, of which you are not ashamed to be guilty. The word is a true mirror, that will represent to you such faces, as you bring to it. I might abound in instances of our Apostasy, but I have fare to go, and not much time to spend. O remember whence you are fallen, and repent, and do your first works, 
Rev. 2.5.  was the Angel's advice to the Church of Ephesus, and it shall be mine to you, Remember whence you are fallen, you that have been old Mnasons, ancient professors, 
Acts 21.16.  from what a height of excellency, and sweetness; to what an abyss you have degraded yourselves, to the state of brute beasts, so David terms himself, nay of Devils; 
Psal. 73.22. john 6.70.  such our Saviour calls judas. Remember by what steps and degrees you descended, after how many covenants with God stricken and renewed: after many and large experiments of his mercy. Upon what slight motives from bubbly honour, fleeting riches, shadowy pleasures, stinking breath of fame you declined: Lay your hearts and lives to the nail, thereby you may collect how fare you are retrograde, as by looking on Ahaz's Dial men might see how many degrees the Sun had gone backward.  
Then repent that you have repent you of your goodness: 
Calcate me salem insipidum.  As Eccbolius recollecting himself after his revolt, cast himself down at the Church door, and cried to the people, kick me unsavoury salt, fit for nothing but the dunghill. And Granmer thrust that hand in a self revenge, first into the fire, wherewith he had subscribed to Popish Articles.  
Then do your first works. Return, return, O Shulamite, return, 
Ier 3.1,  return, you are graciously invited bacl. They say (saith God) if a wife go from her husband, and become another man's, will he receive her again? no, though she return with blubbered eyes, bedewed cheeks, sorrowful aspect, prostration, ejulations, dishevelled hairs, sorrow-prest heart: yet, yet return to me, saith the Lord, come and welcome, to thy God. 
Mar. 10.49.  Be of good comfort, he calleth thee; as it is in the Gospel. It is not boldness to come, it is disobedience not to come. Saint Peter indeed denied his Master, but after confessed him. He, who denied him afore a Damsel, confessed him afore a Council, like a mettled horse, that after a stumble, amends his pace, and gains way.  
If yet thou standest, take heed lest thou fall, start not bacl like a broken bow. 
1 Cor. 10.12. Phil. 1.27. Eph. 4.14. Heb. 4.14. Pro. 14.14. Nemo fit repent turpishmus.  Pluck not thy hand from the Blow; stand fast, be not as children tossed to and fro with every wind of doctrine. Hold fast your profession: look not bacl to Sodom; remember Lot's wife: she was metamorphozed to a pillar of salt, to season us with her example. Backslide not, no not in heart; as Solomon speaks, Beware the least, lowest degree of declension. No man precipitantly falls to the worst at first. The Devil is modest in his first proposals, he desires but to lodge a few sins of infirmity in our souls, as Pompey his weak wounded Soldiers in a City, who recovered their strength, and opened the Gates to the whole Army: slips prepare for falls, incurable consumptions begin in a yawning oscitant listlessness.  
To this end, that you may persevere, let me prescribe these Antidotes or preservatives.  
rootedness, 
Antidotes.  groundedness in knowledge. That ground that had no root believed for a while, 
Luke 8.13.  and in time of temptation fell away.  
Pitching our faith on God in Christ, 
1 Pet. 1.5 Rom. 11.20. Heb. 10.38.  we are kept by the power of God through faith, saith Saint Peter; By faith ye stand, saith S. Paul. The just shall live by faith, as a ship in a storm, when others make shipwreck of faith, and a good conscience, 
Esay. 22.23. Qui ingen●o s●o fidat, amat nihil aliud certum, quam fiduciam suam ferat. Plin. 2. Tacito.  (and those two wracks go always together.) A believer is like Eliacim, as a Nail in a sure place. The Anchor is no stay to the ship, while it hangs on the shipside, it must be fixed on somewhat firm. God loves to let go a selfe-confident man. How near was Peter to a fall, when he rested on his own bottom? He that trusts in his own wit, (saith Pliny) for my part, let him bear nothing certain away beside his own confidence. 
Pro 3.5. Pro 28.26.  Trust in the Lord with all thy heart, and lean not to thine own understanding. He that trusts in his own heart is a fool, saith Solomon.  
Love to the truth, for the truth's sake. 
2 Thes. 2.9, 10.  It is rendered as a reason why many are deluded and drawn off, because they receive not the truth in the love of it. There is no trusting of those that love sceptical speculations, and victory better than truth.  
Integrity, sincerity of heart: 
Triticum non rapit ventus, inanes paleae tempestate jactantur. Cyprian. 1 john 2.19.  that which is natural will hold, but wash will off. The wind carries not away the wheat, the light chaff only is tossed to and fro. They went out from us, saith our Saviour, because they were not of us; for had they been of us, they would not have gone out from us.  
Living to God, not to ourselves or others: if God be our motive, we shall not change, for he is without shadow of change. If we level at worldly ends, we shall ebb and flow as the world doth, which is constant only in unconstancy; like the Moon, never looking upon us two days with the same face. If plummets move us, we shall quickly cease our motion as a jack, when the weights reach the ground. 
Tim. 4.10.  The love of the world fetched off Demas. The world, like Absalon, will siltch our hearts from our heavenly King and father.  
Growth in grace. 
Pet. 3.17, 18.  Fall not from your own steadfastness (saith Peter) and that you may not, grow in grace. Grace is to the soul as ballast to a ship, that keeps it upright. A drop may be dried up, when a stream cannot. A spark may be quickly extinguished; a flame not so soon. If we grow not better, we shall grow worse, like an arrow shot upward, if it ascend not, it descends; like a boat against a stream, if it go not forward, it goes backward. As they say of a Courtier, if he be not on the rising, he is on the falling hand.  
Sat down, 
Luke 14.28.  like a wise builder, or general, as the Metaphor is elegantly followed in the Gospel and count costs. Forecast the worst, when thou first salutest the threshold of Religion, bethink thyself what it will stand thee in. Thus Christ used to prepare those that desired to follow him, telling them that they might be big with expectation of temporal preferment, 
Mat. 8.20. Eph. 6.15.  but he had not a house to put his head in. In this respect the Gospel is called the shoes of preparation; because by its warning it carries us dry shod, through thick and thin.  
This do.  
And that you may not revolt, warm your breast with these incentives.  
Consider, 
Incentives.   
That your Apostasy damps the joy of proficients, and retards, and discourages the budding zeal of probationers in Religion. Ye are departed out of the way, and have caused many to stumble, 
Mal. 2.8.  as it is in the Prophecy.  
It stiffens the sinew, brazes the face, strengthens the hands, steels the hearts of resolved offenders. A backslider, Elephantlike, doth more mischief in his retreat in battle, than ever he did good in his onset-like a candle, if never lighted offends not, but is extinguished with a stink.  
The Devil Jaylour-like, is more cruel upon a recovery, than ever he was in his first surprisal, he is more vigilant over an Apostate, blocking up all passages, that not a beam of divine grace should through the least cranny irradiate on his soul; plying him with fresh successions of temptations, filling his fancy and conscience with paroxysmes and impressions of horror.  
A revolting soul is more depraved by the readmission of the Devil then ever. 
Corruptio optimi est pessima.  The corruption of the best is worst of all. The whitest Ivory makes the blackest coal. The sweetest wine the sharpest vinegar. Water heat and cooled again becomes colder than ever.  
Such a state is most incurable. Trees twice dead, and plucked up by the roots there is no hope of. 
jude 12. Heb. 6.4, 5, 6.  It is almost impossible that such should be restored by repentance.  
A Bone broken, and set, and again broken is hardly reset. I speak this not to deter you from repentance but Apostasy.  
To Apostatise, is to lose all our forepast prayers, fastings and tears, our do & sufferings for Christ's sake. It is to climb mount Nebo, and to look into, and not to enter Canaan. To faint in the view of the goal, to sink within ken of the Harbour.  
To sum up this point, (which is indeed the sum of the Text, and therefore my length in it may be justified.  
Dear Christians, march on valiantly till you finish your Christian course. Be like yourselves, Always the same, 
Sempercadem.  was Queen Elizabeth's Motto. Christ loved the youngest Disciple, because he began so soon; and the oldest, because they held out so long. Move toward heaven without turning, as the milk-cows went with the Ark toward Bethshemesh without any diversion or digression. 
Psal. 19  Be unwearyed as David's Sun. Stand not still, as Joshuahs' Sun, go not back as Ahaz's Sun.  
He that says, come unto me, saith also abide in me. Nature hath provided breasts to bring up, 
Mat. 11.28. Io. 15.4.  as well as a womb to bring forth. The Lawyers make Tenendum as neefull as Habendum, to hold as to have. Physicians cry out against relapses. O be as tender of that spark of Divinity in you, your souls, as you are of your states and bodies. When God had created every day's work, he said at the end thereof still, it is good; not so in particular, of man after his creation; Gregory gives the reason. Man was not to be praised afore he were tried; he was not to be judged by his beginning, but his end. 
Homo probandus antequam laudandus. Greg.  Christ was Alpha for his happy beginning; and Omega, for his thrice happy end. Constancy only shall be crowned. O thou great gift of perseverance! He that wants thee cannot be saved; he that hath thee cannot be damned. That reward that is not leasewise, for term of time, but eternal, is reserved only for those whose foreheads are marked with the letter Tau, the last letter in the Hebrew Alphabet, as it is in Ezekiel, 
Ezek. 9.4.  alluding to perseverance.  
It may be we may for the present encounter with temptation, vain opposition, persecution here. But yet a little while, 
Heb. 10.37.  and he that shall come will come, and will not tarry. Our time is for the brevity compared, sometimes to a day sometime to a night, sometime to a watch in the night, sometimes but to an hour, nay, to a moment; 
job 14.6. Psal 30.5. Psal. 90 4. Rev. 3.10. 2 Cor. 4.17. Gal 6.9. 1 Cor. 15. ult.  therefore be not weary of well-doing, for in due time you shall reap, if you faint not. Be steadfast, , always abounding in the work of the Lord, for as much as you know, that your labour shall not be in vain in the Lord. Never let it be said of you, it is perpetuated to posterity, as of jerusalem in my Text. How is the faithful City become an harlot, etc.  
I have yet pursued my Text but in the lump, the gross: I shall now take the terms of this Apostasy in pieces, acquainting you from what, and to what jerusalem fell; exhorting you to the first, dehorting you from the latter. But the straits of time will compel me to deal with these particulars, as Colmographers do in their Maps of the world, set down a line for a River, and a spot for a whole Country.  
There are three periods in the Text: I will take them as they lie in order. I may compare each of them to the cloud that led the Israelites; light on the one side, and dark on the other.  
In the first period, the bright side is faithfulness, 
Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fides quam credimus. quâ credimus. qua credimur.  Neemanah, the faithful City.  
It is an useful distinction of faith into a  
Faith, which we believe. Thus our Creed is objectively called our faith, A  
Faith, by which we believe; the habit, the grace of faith enthronised in the soul, which is the grace of graces, as Athens was called the Greece of Greece. And a  
Faith, by which we are believed, trusted by others, whereof I conceive my Text speaks. We are used to call it fidelity, or faithfulness.  
Which is sometimes ascribed to God. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 10 13. 'tis 2.10.  God is faithful. Sometimes to man, as in particular to servants, who are to show (saith Saint Paul) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all good fidelity.  
Now, this fidelity is expressible towards God, and towards man. And indeed the one seconds, and attends the other. Therefore was joseph faithful to his Master Potiphar, because faithful to his God. Constantius the father of Constantine the Great, would not trust the faith of any Soldier, 
Cen. 39.8, 9 1.  that had violated his faith to Christ.  
Fidelity towards God under a threefold relation; as our King; our husband; as our Lord and Master. Fidelity to God as our King bears the name of homage, fealty, allegiance, and loyalty to him.  
Fidelity to God as our husband, is as much as chastity, whereby we reserve ourselves as spotless Spouses entire to him; 
Ephes 5 27. 1 Tim. 3.11.  as Paul expresses it. Who elsewhere also tells us, that wives must be faithful in all things.  
Fidelity to God as our Lord and Master is a compound made up of many ingredients, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Singleness of heart, opposed to eye-service. Zeal for his name, honour and service, diligence and rigorousness in his business, not slothful in business; 
Col. 3.22, 23. Rem. 12.11.  fervent in spirit, serving the Lord, saith Paul. Careful custody of those ordinances, which he hath deposited in our hands; holding fast the faithful word; 
Tit. 1.9.  earnestly contending for the faith once delivered to the Saints, 
jude 1.3.  whereof they are feoffees in trust. Precisely following his directions in his worship, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  without will-worship; as Moses is said, as a servant to be faithful in all God's house, keeping to his pattern: In a word, improving, and employing to God's honour and advantage; 
Heb. 3.5.  not napkinning up, burying or embezelling those talents of strength, wit, eloquence, moral gifts or graces, like a good and faithful servant, 
Mat. 25.21.  according to that eulogy in the Gospel.  
Next fidelity to man in our several relations, stations & spheres. Which displays itself in making good our lawful promises, vows or oaths once passed though to our disadvantage. And in unswayed uprightness in keeping touch in bargains, trafik, commerce with all men. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Application.  This is termed faithfulness in that which is another man's.  
But all this is rather to be wished then expected in the generality of men. The heathen man complained that he had not seen a faithful man many a day. Most men (saith Solomon) will proclaim every one his own goodness, but a faithful man who can find?  

Prov. 20.6.  The Church of Rome had in the primitive times the precious treasure of the Gospel committed by the Apostles to her trust. How she hath disappointed, and betrayed that trust appears by their adulterating, and obscuring the Gospel with their corrupt, traditional glosses. By their preferring the vulgar edition, which they confess abounds with hundreds of faults, afore the original. By advancing the authority of the Church above the Scripture. And many other pranks, which time will not suffer me to instance in. And what their fidelity is to men-ward, 
Fides cum haereticis non servanda.  we may collect from that maxim of theirs; that faith is not to be kept with heretics. And how true they have been to this tenant, their dealing with John Hus at Constance will declare, whom they there burnt to death, notwithstanding the public faith passed by the Emperor for his safe conduct. And it is recorded to the lasting infamy of the Romish faith, the Christians League, confirmed by oath with Amurath the Grand Signior of the Turks broken by Vladislaus at the persuasion of julian the Cardinal. 
Tur●. Histor.  Upon which breach Amurath in a battle with the Christians, seeing all go against him, and beholding the cross in the displayed Ensigns of the Christians, plucked the writing out of his bosom, wherein the late League was comprised; and holding it up in his hand with his eyes cast up to heaven, said, Behold, thou crucified Christ, this is the League thy Christians in thy name made with me, which they have without cause violated. Now if thou be a God (as they say thou art, and as we dream) revenge the wrong now done unto thy name and me, and show thy power upon thy perjured people, who in their deeds deny thee their God. After which saying, victory inclined to his side. But to look homeward.  
Though Rome be unfaithful, yet all unfaithfulness is not at Rome. There is a vow, a promise we all made by our sureties in Baptism to our God. We have repeated, and ratified that vow, as oft as we have administered, and received the Sacrament of the Lords Supper; besides, under the scourge, the gout, the stone, the strangury, upon our beds of languishment we have renewed, and redoubled our vows. But we have infringed, dissolved, ' cracked all those ties, obligations, engagements; as Samson did his cords, like so many twined threads. Our promises ebb into emptiness, though we should reckon them in the inventory of our estate; not only what others make to us, but what we to others.  
We promise liberally as Saul to his Courtiers. 
1 Sam. 22.7. Numb. 22.17. Xenophon.  As Balak to Balaam; As Croesus to Anacharsis; As Cyrus to his Soldiers. But perform slenderly: As Andrew the Hungarian King promised to go to the holy wars (as they called them) and went with his Forces, and bathed himself at jerusalem, as one discharged of his promise, and returned bacl again. And our covenants, and agreements with men, though subscribed, and sealed by us, are as brittle as the glasses we drink in. No bounds will hold us. 
Graeca fides.  We rob the Grecians of their Proverb, and own it ourselves. For some persons among us to say they will do this, or that, is as much, as if they had sworn, they would not do it. Unless it be when we embark ourselves in unwarrantable actions; and then the Sun may sooner be thrust out of his sphere, than we diverted from our adamantine resolutions. Attilius Regulus a heathen will judge us, who chose rather at Carthage to suffer the most exquisite tortures, then to be branded with perfidious unfaithfulness.  
Take to heart your former guilt in this kind. And now think it the most glorious stile, that can stick upon you, gild, and honour you, to be entitled a faithful City.  
If any of the Honourable Assembly of Parliament be present, may he be pleased to remember, that he utters not his own words; he is the mouth of a Country, betrusted by thousands with important affairs, and that it will be his honour; and happiness, to be faithful. And you Right Honourable, that preside in this famous City; consider that the Sword of Justice is committed to your hands, to hue down irrefragable, incurable offenders, and to countenance Religion, 
Deut. 1.17.  and Justice; you are but betrusted, The judgement is Gods; it will be your honour, and security to be faithful. You that are the mouth of the people to God in prayer, and the mouth of God to the people in preaching; bethink yourselves, that you are but Stewards appointed to divide to every of God's household his portion in due season, 
1 Cor. 4.2.  Now it is required of a Steward that he be found faithful, saith Saint Paul. Put not your spiritual patients bones half in joint; 
jer. 6.14.  heal not the daughters of God's people slightly. It is God's expression. Study not rather to be Placentini then Veronenses. Scholars reach my meaning; You are betrusted with precious souls, the meanest whereof outweighs the minerals of the West-Indies, and the perfumes of the East, Be faithful.  
None is of so inferior an alloy, in this congregation, whom his God, hath not burdened and honoured, with some trust or other; some of you are feoffees in trust; some executors, administrators; be faithful: let the sums of money in your hands, run clear in their native proper current, which by them that betrusted you, they were designed for, let not the least rivulet be drained another way.  
Some of you have servants, and children, they are not yours alone, God hath betrusted you with them; consecrate them to him by strict education, and government Elies over-indulgence to his sons, proved the loss of the Priesthood to his house. 
1 Sam 3.13. 1 Sam. 13.5. Sustin.  And samuel's fondness occasioned the change of the civil government: and Artaxerxes was so unhappy, as not to have one good child among fifty, therefore you have need to be faithful.  
All of you (though in a different degree) are blest with some talents, qualified with some endowments or other, whether they be supernatural graces, or natural dispositions, as a golden wit, a quick fancy, a marble memory, an acute understanding, a profound judgement, a flowing melifluous expression of your minds, or whether they be intellectual habits, that (by virtue of education, industry, art, observation, experience) make you linguists, disputants, Orators, Lawyers, Physicians, Statesmen, Artisans. Or whether they be the goods of the body, 
Bo●a corporis, bona fort●nae ●t crescuntdona crescuntrationes donerum. Grog.  as sym netry proportion, eucracy, health, beauty, strength, or adventitious Goods; as extraction from a noble Stock, honour, riches, reputation, as your talents increase, so do your accounts; be faithful.  
Your faithfulness justifies your faith afore men, as your Faith justifies your persons afore GOD: Fidelity sets a grace and gloss upon Christianity, it is the souls Harmony and peace; like the contemperation of the elements, in a natural body, like the aeviternall, unclashing sway, of the Orbs in the heavens. Fidelity is the silken string that runs through the Pearle-chaine of all virtues, and duties. It is the Ecliptic line under which reason and Religion moves, without deviation: Be faithful unto the Death, & I will give thee a Crown of Life, 
Rev. 2.10.  saith Christ to Smyrna. What is sweeter than life? what more glorious than a Grown? what freer than gift? Who is a faithful Steward; whom his Lord shall make ruler over his Household, to give them their meat in due season? 
Lu. 12.42, 43.  blessed is that Servant whom his Lord, when he comes, shall find so doing. His Lord shall say to him, at that great audit-day, Well done thou good and faithful Servant, 
Mat 25.21.22.23.  thou hast been faithful over a few things; I will make thee ruler ever many things: enter into thy Master's joy. Enter thou into it, it cannot enter into thee: as if a man should cast himself into a fulsea of Felicity be faithful then, but be faithful to the death, (as it was before quoted) even to the death, that you may not incur the guilt and censure of the City in my Text, How is the faithful City become an Harlot? Zonah, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which is the dark side of the cloud, and next awaits its handling.  
Not to insist on their fancy, that conceive that Jerusalem, (as too many Towns in this Kingdom) was now turned into Inns, Taverns, and Alehouses, because the name Harlot is sometimes in Scripture given to Victuallers, such as Rahab was. 
Iosh. 2.1.  There are two kinds of Harlots.  
1. 
Lyra.  Those that prostitute their bodies to carnal uncleanness: of whom Lyra, and some others would understand the Text. It cannot be denied, but this was one of Jerusalem's vices. 
jer. 5.7.  They assembled by troops in Harlots houses. And it were an hour well spent, to whet my stile against these brutish Monsters: they are linked in comparison with Dogs. Thou shalt not bring the hire of a Whore, 
Deut. 23.18.  nor the price of a Dog, into the House of God. 1. Harlots, and Whore mongers sin against their fame, their substance, estate. 
Pro 6.33. Pro. 29.3. Pro. 6.28. job. 31.12. 1 Cor 6.18. Pro. 6.32. Gen. 39.9. Rom. 12.1.  A Whore will bring a man to a morsel of bread; against their children & family. It roots out all their increase against their bodies, enervating, and emasculating them; against their own souls, stabbing and polluting them against God, to whom we ought to offer our bodies an holy Sacrifice; against Christ, whose Members we are, I dare scarce redeliver those words of S. Paul; 
1 Cor. 6 15. 1 Cor. 6.19.  against the holy Ghost, whose temples our bodies are; against our neighbour, for this dart of uncleanness smites through two hearts at once. 
Levit. 18.28.  Against the Church, filling that (to their power) with an unholy seed; Against the Land, desiling that. 
Hos. 4.10. Ephes. 4.19. Hos. 4.11.  Against all mankind, by robbing it of the blessing of a due increase. Briefly, this sin damps the light of reason, It makes the soul as a City without walls, surprizable by the most horrid sins: It takes away the heart, and makes it listlesse to any good and in some respects it exceeds Idolatry, 
1 Cor. 7.14. Deut 23.2.  because an Idolaters child might enter the congregation, but a bastard might not enter to the tenth generation. And because God hath punished Idolatry with a permission of adultery; giving such over to unnatural lusts; 
Rom. 1.24.  as now adays, when women turn Roman Catholics, they turn often Catholic, that is to say, universal women in body too. Now every punishment must surpass that, whereof it is a punishment; otherwise it will, as an allective rather invite, then deter.  
In this sense the Romanists may justly in imitation of my Text say, 
Applica.  how is this City of Rome become an Harlot? One of their own writers speaks of the reformation that a Pope wrought in their City: when he entered the Popedom there were divers Stews in Rome; 
Tota Roma ●upanar.  when he died he left but one, all Rome was converted to one Stews Cornelius Must Bishop of Bitonto, in a Sermon of his at S. Laurences in Rome, cried, seest thou not, wretched City, how thou art become a Stews of Lechery? It was one of their 100 grievances, that Priests, 
Centum gravamina.  that had no mind to keep Concubines, were yet forced to pay for a licence for them, because they might keep them, if they would; It was not the Church's fault they did not.  
And a Priest among them had lost his living, because it was bruited, that he had a wife, and by that wife a child; but that he pleaded, that she was another man's wife, and so saved his Benefice. Nay their Popes, the heads of their Church are infamous for their Concubines.  
Alexander the sixth had his Lucretia. Gregory the seventh his Matilda. Leo the tenth his Magdalena. Paul the third his Constantia. Sergius his Marozia. Nay, many of their Popes have been Sodomites, and had their Ganymedes. Sixtus the fourth his Rierius. julius' the second his Germanus. julius' the third his Innocentius de monte. Leo the tenth his Hippolytus. According to that of Mantuan.  
Sanctus ager scurris venerabilis ara Cynaedis,  
Servit, honorandae Diuûm Ganymedibus aedes.  
I will not English it.  
So that well might the Duke of Urbin's painter return that answer to the Cardinal, that asked him, why he painted S. Peter, and S. Paul so high coloured, when they were meager and pale with preaching, and fasting; he answered, that they blushed to see, how those, that styled themselves the Apostles successors, degenerated from their pious examples.  
Neither can we say, that our gardens are without these rank weeds. This City groans under the frequency, and impudence of Harlots. The Sun oft rises in a cloud, and blushes setting in a kind of remeditation of what obscenities he hath been a spectator in the day. It is a mercy even to ecstasy, that the earth sinks not under her unclean load. I grieve to tell you, how many hogs among you rake in any dunghill; how many kites stoop at any carrion. Any Strumpet is their heaven. As it was said of one of the Caesars, 
Om●●●m muli●●umvir 〈◊〉.  he was a man for all women. He corrupted Sulpitius his Posthumia; Gabinius his Lollia; Crassus his Tertullia, Pompess Mutia, and many other.  
To the guilty of both Sexes, of what rank, or quality soever you are, let me say, that, though secrecy, potency, or place may exempt you from humane tribunals, 
Heb. 13.4.  yet, if S. Paul have any truth in him, Whoremongers, and adulterer's God will judge.  
2. But (under favour) there are another kind of Harlots more properly here intended. They are those that prostitute their souls. And that 1. either to sin, the work of the Devil. For instance, we may call lying, an adultery of the tongue; because God married the tongue and the heart together; and therefore such words as the tongue utters without the consent of the heart, are borne in adultery.  
Or to the world; the things thereof, the creatures, even the works of God. 
Amas quae secit, & non cunequi fecit? adulteres. Aug. Suff● it mihi annulus, saciem videre non desidero. Bern.  For when we prefer them afore our Maker, or love God only for their sakes, it is but a harlotry love. As if a Bride should say, give me my Bridegroom's goods, I care not for his person; His ring suffices me, I desire not to see his face. But these Harlots I also pass by, and descend to a Third kind, that prostitute themselves to Idols, the works of their own hands. Which interpretation seems to fall in most fitly with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the rationality, the scope, the contexture of the Text. For if a faithful City be that, which in an entire, orthodox worship, cleaves wholly, and solely to her God, and husband; then a harlotry City, must (by the rule of contraries) be that which in a false, heterodox, superstitious worship goes a whoring from her God, and husband, after dunghilly puppets, senseless idols. 
A Lapide Ad idola quasi ad adulteros.  A Lapide a Papist, so understands the words, turning to idols (saith he) as to her adulterers.  
And this is the ordinary Scripture idiom; there are an hundred Texts running parallel with this, according to this acception of the word, Harlot. Besides, the histories of the reigns of those Princes, Vzziah, jotham, and Ahaz (under whom Esay wrote this Prophecy) do testify, that the people were much devoted to Images, to strange Altars, and fire, to high places. Nay, that they arrived to that height of superstition, and cruelty, that some of them sacrificed their sons, and daughters in the fire to the honour of Moloch. Thus was the faithful City become an harlot.  
I might from the words thus expounded observe That it is an high aggravation of national sins to offend against the contrary examples of Religious predecessors. For an Owl to come out of a Nightingale's nest. It will not advantage, (but judge us rather,) 
Mat. 3.9.  to plead with the Pharisees, We have Abraham to our Father, when his conditions, and ours are so disproportionable. They are Abraham's children, that do the works of Abraham. 
Malo pater tibi sit Thersues, dummodo tu sis Aeacidae similis quam te Thersitae similem producat Achilles. juven. satire. 8.   
It is better to descend from Thersites, and to be like Achilles, then to be descended from Achilles, and to resemble Thersites (saith the Poet.) You may be made free of this City, but you cannot be saved by your father's Copy. The City was once faithful, now turned harlot.  
Secondly, 
Regis ad ●●●pl●m 〈…〉. R●●h u● m● 〈…〉 pe mi●●us nobili●● Inven. satire. 8.  that the purity and adulterating of Religion depends very much upon the temper, and quality of the Princes and Governors for the time being. Under the Reign of King David, and Solomon, we hear not of these complaints; But when Uzziah, jotham, and Ahaz came to the Crown, the faithful City becomes an harlot. The whole world is ready to compose itself to Prince's examples, Subjects like Limners, work much by the eye. 
1 Chron. 13. Hos 13 2. 1 Kin. 14 15. 1 Chro. 1●. 2. 1 Chro. 20. 2 Chro 28. ●4.  When Saul reigned, the Ark of God was not sought to. Religion was neglected, When jeroboam reigned, Calves were worshipped. When David ascends the Throne, Religion gins to recover breath, to revive to flourish. When Ahaz reigned, the doors of God's house were shut.  
Thirdly, That though the gates of hell cannot prevail against the whole Catholic Church, 
Mat. 16.18. Rom. 11.20, 21, 22.  it being founded on a Rock; yet no particular Church can be so fare privileged, but that it may be possible for it to recidivate, and revolt from its fidelity in Religion, and profession. Every Church is a Tabernacle, that may be taken down.  
A Plant, that may be transplanted from soil to soil. A branch that may be broken off from the True Olive. God is said sometimes to departed from a Church, as Hos. 9.11. Sometimes to remove it out of his sight, as 2 King 23.27. Sometimes to divorce it, as jer. 3.8. He is a free Agent, not bound to places, or persons; not confined (as the Sun) within his Tropics. And when he withholds his beams, or influence, the most glorious Church shall whither, and languish. Neither are the Ordinances chained to any, entailed on them, fastened to their freehold; they are tranfitory, movable, 
I●●. 8.8.  and may be alienated. How do you say we are wise, and the Law of the Lord is with us? Lo certainly in vain made he it, in vain is the pen of the Scribe. 
Amos 8.11. Zach. 13.7. Zach. 11. last. 2 Chro 15.3.  God cansend a famine of the word; so that we may go from Sea to Sea to seek it, and not find it. The Shepherds may be smitten, and the sheep scattered. The lights may be dimmed, and darkened, The Prophets removed. Israel was long without a teaching Priest. They may be hidden, or slain, as 1 Kin. 19.10. Or driven away, as Mat. 10.23. Or they may fly, as john 10.12. Or a faction may be so prevalent, that the better side may be under hatches. And the darkness may be so condensed, that for the present the light cannot break through.  
The truth may be so suppressed, like a few grains of wheat amidst a floor full of chaff, it may be hardly discernible. As in Athanasius his time the world wondered to see itself turned Arrian. Thus may a faithful City become an harlot.  
Therefore let us not dream of the settled affixing of the ordinances to us. 
Application.  If God spared not his natural branches, the Jews, but cut them off, he may not spare us; therefore be not high minded, but fear; 
Rom. 11.21, 22, 23. jer. 3 8.  as Saint Paul warns the Romans. God takes it ill, that judah should not tremble, when he had put away back-sliding Israel. Let us long and pray for the everlasting Tabernacle in heaven. Here is no abiding place, we look for another to come. Abraham expected a City with a foundation. 
Heb. 11.10.  There is no firmness here. The faithful City becomes an Harlot. But  
Fourthly, That which I would make some pause upon is to acquaint you, what God esteems of Idolatry. Fond, doting man may think it a foil to set off the service of his God: a decorum, a grace, a beauty to divine worship. But God, who judges not according to outward appearance, to scenes and representations, but judges righteous judgement, accounts it no better than Whoredom. 
Hose. 2.19.20.  Our conjunction with God is a marriage; our deserting of him, or conjoining others with him in worship, is adultery. For a Church, a City to follow Idols; is as if a matron, that afore lived soberly and modestly, and in good repute, should resign herself ever to a wanton, lose, impudent course of life; leaving her husband, and fixing her affections on strangers, rendering to them her service, and obedience, and depending on them for her protection, and maintenance. Let us hear the Scripture speak Thou hast played the Harlot with many Lovers. i. 
jer. 3.1. Hos. 1.2.  The Land hath committed great Whoredom, departing from the Lord. She is not my wife, 
Hos. 2.2.5.  neither am I her husband, for she hath played the Harlot. Ephraim is joined to Idols; let her alone: 
Hos. 4.17.18.  they have committed Whoredom. The one verse is exegetical to the other. 
Apoc. 17.2. and 18.2. Moechia affinis Idololatriae. Tertull De pudici. Wisd. 14.11.  In this sense Babylon is called a great Whore, with whom the Princes of the earth commit fornication. Adultery is a kin to Idolatry, saith Tertullian. They are of a house. Prima scortatio excogitatio simulachrorum, saith Epiphanius, borrowing it from the Book of Wisdom, which in this is no Apocrypha. The inventing of Idols was the beginning of Whoredom. According to this interpretation.  
The City, the Church of Rome, that was once faithful, 
Application.  is become an Harlot. According to the multitude of her houses are her Gods, her Saints, her Idols, to which she daily pays that homage that is due to God alone (for the bed, and the throne brook no rivals) The Carpenter, 
●t Faber & pistor mille dedere Deos. Non ipsa timemus, sed eos ad quorum imaginem●cta, et quorum no.  and the Baker yield them a thousand Gods. When they reply, that they worship not Idols, but God in them: It is no more than the grossest, heathenish Idolaters have pleaded for themselves, as we find in Lactantius, we say they, fear not the images themselves, but those that are resembled by them, and to whose names we consecrate them. And in Arnobius, we worship the Gods by images. Besides shall an adulteress allege for herself, 
minibus consecrata sunt. Lactan: Deos per simulachra veneramur. Arnob.  that she honours her husband in her paramour? And if they say, they worship the true, not a false God in their images, as the heathen do, I reply, with the Apostle, that many of the heathen knew the corruptible God, and changed his glory into an image; as the Papists at this day do. Besides Micha is branded with Idolatry for erecting an image, though in memory of the God of Israel. And, 
Rom. 1.21.23. judg. 17.3.13.  if it be urged that they worship none but the holy Saints of God: I answer, I much doubt of that. Had I time, I could prove that many of their Saints are fictious, such as never were in nature. And their own learned men fear that some of them are now in hell. However it be; this will no more excuse them, than it would an adulteress to say, that she lies with none, but her husband's friends. All the water in Tiber cannot wash Rome from Idolatry. Especially when we find (and who would think they could be so infatuated, and besotted?) that they worship Authonies' Swine; Annaes' Comb, Crispin's paring-knife; Francis Cowle, George's Scabbard, joseph's Breeches, Martins Boots, Thoma's Shoes, Roches Dogs. These Romans sacrifice to God, and to Mary, 
Deo, & Mariae Deo, & Mario.  as the ancient Ethnic Romans did to God, and to Marius for their victory over the Cimbri. And these deeds answer their Laws, Constitutions, and Language.  
It was promised at Rome, that what good man soever would say afore a Crucifix, seven Pater-nosters, and seven Avemaries, should obtain 56000. years of pardon; 14000. granted by Gregory, 14000. by Nicholas; and 28000. by Sixtus the fourth. Nay hear how they bespeak the Virgin Maries girdle; Oh blessed girdle! make us inheritors of everlasting life; keep us from destruction; 
Flippoman: jewel Replic. pag. 398. Gen. 20.6.  Oh pure girdle! preserve thine heritage; be our strength, aid, wall, defence.  
To rake no longer in this dunghill. Not long agee we ourselves did fairly troth toward Idolatry, had not our course been checked, and countermanded by Divine Providence. Our innovators might with Abimelech pretend, they did all in the integrity of their hearts; but we may answer them, as God there doth him; I withheld thee from sinning against me.  
Let us now look to our footing. Though Israel have played the harlot, 
Hos. 4.15. Hos. 2.7. 1 joh. 5.21. 2 Cor 6.16. Ezek 16.15. to 37. Principale crimen gencris human, Summus seculi reatus. Lo●uples substantia criminis, Tertul. Ado●ant insensibilia; qui sentiunt, Irrationalia, qui s●piunt, exanima, qui vivunt, terrena, qui otiunturè coelo. Lactan. Instit. L. 1. Rom. 1.23. Divina Majestas in simulachronun stoliditate facile conremnitnur. An. Civit.  yet let not judahsinne. Let us return to our first Husband, as the Church resolves. Let us keep ourselves from Idols, as Saint john counsels us. Say unto them get thee hence; as it is Isay 30.21, 22. What agreement hath the Temple of God with idols, saith Saint Paul. Saint Peter calls them abominable idolatries, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4.3. Idolatry is the worst kind of adultery, as the Metaphor is elegantly followed, and continued in Ezekiel. It is the principal crime of mankind, the highest guilt of any age; a heinous comprehensive mother sin. It is a brainsick, ridiculous sin, as it is delineated to the life. Isay 44.9. to 21. As good blocks, as Images have laid at the fire-back, and have boiled Diagoras his turnips. In a time of danger they are not able to keep themselves, much less their keepers. Aeneas at the conflagration of Trey was feign to save his gods. What more than madness is it, that the sensible should adore the insensible; they that have the use of reason, the irrational; the living, the liveless; they that are heaven-bred, earthly stocks. To make images, much more to worship them is contumelious to God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Clemens ad Corinthios) what more stolid, and insufferable then to turn the glory of the incorruptible God into the image of a man, a bird, a beast, as Saint Paul aggravates it.  
It frets God, That's the word, Ezek. 16.43. It is unfaithfulness (that I may have my Text in my eye). It is breaking of covenant, and oath. Ezek. 16.59. It is suing out a divorce between God and us. Hos. 2.2. It gives away God's honour and glory. Isay 42.8. 
Act. 15.20.  It brings Divine Majesty into contempt. It is a hatred of God, as is employed in the second Commandment. It pollutes the soul. It provokes God to give us up to a reprobate sense. It is threatened with impunity, which is the worst of punishments. Let me have none of such mercy, saith Aug. 
Nolo hane misericordiam Aug. Ezek. 16.42. Hos. 4.17.  I will be quiet (saith God) I will be no more angry. Ephraim is given to idols, let him alone. He is a privileged person, he may run to hell without interruption. It is fatal to any Nation. Most of the miseries, transportations, captivities of Israel sprung from idolatry. For other crimes God, 
Ezek 16.23. jud. 10.6.8. 2 Chro. 28.23. Ezek. 16 40.48 Idololatres homicida estquaeris quem occiderit? scipsum quot Plagit? quo●● quot idololatriis. Tertul. Castius dii observantur line simulachris. Aug. Civi. l 4. c. 31. Crucesnec colimus nec optamus. Arnch. Nec ex horrescunt bea tae Trinitatis imaginem facere.  and his people (like husband and wife) may have unkind bicker, but for this he casts them off. Woe, woe is thee for it, saith God. For this Israel was vexed 18. years. This ruin'd Ahaz and all Israel. This is threatened with stoning, sword, fire, consuming in the sight of many (as a spectacle, a monument of misery) with fury and lasting woe. An Idolater, saith Tertullian, is a . Do you ask whom he slays? why, himself. Do you demand at how many blows? why? with so many as idolatries. In a word; Idolaters are ranked among that damned crew. Apocal. 21.8.  
These considerations moved justin Martyr to say, I would not believe God himself, should he say, I should worship images. Never let those hands Sacrifice to idols, which have received Christ's body, and would receive the Crown of glory; saith Cyprian de Lapsu. God is more chastely worshipped without images, could Varro the Philosopher say, 
Euthymius, Fatuum est imaginem facere adrep. aesentandum D●um, velcam revere●. Durandus. Multo faciliusom niumunag●●ū cultus possit removeri, quam modus & ratio hujus●e cultus ab ullo homine de●i●iti. Erasmus.  We neither adore, nor desire Crosses, saith Arnobius. They are not afraid to make an image of the blessed Trinity, complains Enthymius. It is foolish to make an image to represent God, or to worship it, saith Durand. All worship of images may much more easily be removed, than the measure, and manner of that worship can by any manbe defined, saith Erasmus. Since we are compassed about with such a cloud of witnesses, ancient, modern, Fathers, Schoolmen; and some soberer Papists, all sworn enemies to idolatry: (I might add Turks, who hate an image, because they have read the Pentateuch, the five books of Moses) God forbidden, that this faithful Kingdom, and City should ever become an harlot.  
I will not offer over much violence to your patience. I shall but point to what I would have said concerning the rest of the Text, and then I will set your attention at liberty.  
The bright-side of the cloud in the second period of this charge is. The City was full of judgement. Righteousness lodged in it.  
It is a rule for the most part true, that in Scripture, when the word Righteousness is found alone, (I speak not of imputed, but imparted righteousness; and that not only impressed in the soul, but also expressed in the life, not only towards God, but also towards man.) It includes judgement also. But when we find judgement, and righteousness, or justice in conjunction (like a bright Constellation,) They differ, either as special, and general. Or the first we confine to the public; the latter we enlarge to the private, and ordinary exercise of justice.  
Jerusalem was full of judgement.  
Generally, persons of all ranks, in all kinds of causes did put all kinds of judgement in execution. Imagine the Prophet had thus enlarged himself. Apply you it, as I proceed.  
In this City heretofore there was no sale of Offices, no enhaunsing of fees, no subtleties of delay, and evasion, no trucking for expedition, no making snares of petty penal statutes, no extorting of judgement, it dropped as kindly as honey from the comb; as Francis the first of France, when a woman kneeled to him to beg justice; bade her stand, for, said he, justice I own th●e woman; if thou beg any thing, let it be mercy.) There was no respect of persons, but every man fared as his cause was (as the Areopagites used to hear causes, and administer justice in the night, and by dark, that they might not see whom they acquitted, or condemned. Bribery was odious. Justice had scales, in her hand, not to weigh gold, but equity. The Indians cast gold into Ganges to make it run currently, but the stream of judgement needed it not. Power, and might was no right. There was no such plea beard as that of Pompey to those of Messina, what talk you to us of law, who have our swords by our sides? They were ashamed to say, thou hast a better cause, but I have better teeth. There was no scouring up of rusty, obsolete, antiquated Laws, that (cobweblike) might hold small flies, and suffer great hornets to break through. No, no. The Judges and Magistrates were as Noah's Ark to take in weary Doves. As the horns of the Altar for oppressed innocence to betake it serse unto. They kerbed the insolences, and reformed corruption in inferior Officers. They removed all obstructions that justice might run down like a mighty stream. Nor fear, nor favour, nor great men's letters did sway them. They considered, that they were men afore God, though Gods afore men. 
Psal. 82.6. Exod. 4.20. judg. 7.10. 1 Chron. 29.23. Rom. 13.2.  That their Rod was Gods, as Moses rod. Their sword Gods, as gedeon's. Their Throne Gods, as david's. Their power and authority Gods.  
The Plaintiffs, or accusers did not inform and prosecute through malice, envy, or for advantage. They did not fish for words, syllables, or letters to catch unwary, well meaning men. They would not coin falsehoods; nor make hard, uncharitable, racked constructions of indifferent, harmless words, and actions. Witnesses had not hackney consciences, like our knights of the Post. They were not suborned to swear truth out of the Court. The Lawyers, Advocats, pleaders, would not call evil good, 
Isay 5.20.  and good evil, bitter sweet, etc. Nor abuse the Judge's favour in granting them liberty of speech: Nor turn justice into vinegar by delays: Nor pervert, wiredraw, or shrivel up wholesome laws to the prejudice of afflicted, overborne innocence. 
Canes venatrci.  The setting dogs, the Informers, that lie at catch, were not countenanced, or were severely punished upon any false, unjust, or malicious information. The subordinate Officers durst not help Potent Delinquents out of the briers, nor suffer poor men tempest-tost in Law to languish in their business within ken of harbour for want of giving a sop to Cerberus, or offering to the great Diana of expedition. No, no. The City was full of judgement. Next, Justice lodged in it.  
Jaalin, as the Hebrew hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Septnagint. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per noctavit: justitia est, quae dat cu●l●bet, quod suum, nihil arri●iens alienum. Ambr. 1. de offie.  Justice took quiet rest, and repose there. It was the ordinary, standing house, and Seat of justice, It dwelled there. There Righteousness was at home. The Citizens did render to every one their own (which is the definition of Justice) In a distributive and commutative way (which are the kinds of justice) According to the Law (which is the rule of justice.) The Law of God, of nature; of Nations; and the municipal, statute, judicial Laws established among them: And that, not according to the captious letter always, but the genuine, uninforced sense, and reason of the Law. Just they were in buying, and selling. Just in lending, and borrowing. Just in letting, and hiring. Just in feoffments. Unswayed in negotiations with all ranks of men; great and small; acquaintance, and strangers; friends, and foes.  
Of this Eucracy; this healthful temper, and constitution the City once was.  
But lo, a strange turn, a vicissitude, a revolution in the face of things. This was too good to hold. Turn your eyes to the black side of the cloud. Righteousness lodged indeed in the City; like a guest for a night, and away, but now murderers are tolerated there.  
By this complaint gather, how tender God is of the life of Man; 
Dei domesticum animal Ambr. De Arca, & Not:  whom Ambrose calls God's household creature.  
Again we see, that they that had broken their Faith with God, would not keep it with man. They that spare not their God in the duties of the first Table, will not scruple the abuse of their neighbour in the duties of the second Table. The City from a receptacle, a tabernacle, an harbour of the just, was become awildernesse, a den, a cave of murderers. Whether murderers of souls, by silence, and connivance; 
2 Kin. 12.3. Rom. 14.13. Iro. 7.18. 1 Kin. 21.25. 2 Sam. 13.15. Dan. 3.4.5.6. act. 26.11.  as Jehoash was to the people. Or by example, and scandal, as in the Epistle. Or by enticement, as the strange woman to the young man. Or by incitation, as Queen jezabel to King Ahab. Or by counsel, as jonadab was to Amon. Or by command as King Nabuchadnezzar was to the people. Or by compulsion, as Saul to many Saints. Or guilty, though not of open, obvious, yet of close, or contrived murder; covering blood with dust; as we have the expression in the Prophet. 
Ezek. 24.7.  At least swelled with unadvised, implacable anger, and rancored envy, which in our Saviour's, 
Mat. 5.21.22. 1 joh. 5.15.  and S. John's account are a Tantamount to murder. Or else guilty of rapine, violence, oppression, grinding the faces of the poor; persecution (which of the Prophets, 
Act. 7.52.  have not your fathers persecuted? saith Steven. Racking of rents (so called from rending, and tearing) laying up unable men to crumble away in loathsome prisons. Not paying of due debts. Withholding of wages. Which is a murder. Not to bring oil to feed the Lamp, is to extinguish it. Briefly, despoiling others of their estates by collusion, fraud, or a pretended course of Law or equity; which is murder. For it is all one to take away the Life, or the livelihood.  
Next, Their silver was become dross, whether you take the silver for men famous, for piety, and profession of Religion. 
Plato de Repub.  As Plato calls just men golden, and silvermen. The turned reprobate mettle, as the Prophet phrases it. 
Ie●. 6.30. In council. Triburienn An. Dom. 895.  As it was said in a council: time was, when there were golden Priests, though wooden chalices; now there are golden chalices indeed; but wooden Priests. Or whether this silver be the ordinances of God; as the word is by the Psalmist compared to seven times tried silver. 
Psal. 12.6. Quid numisma●a, nisi divini sermons imagine in magni regis impressam habentes Origen. in johan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2.17. Mo●eta fals●.  It is silver for its beauty, firmness, incorruptibility, and value. What is this money (saith Origen) but God's word bearing upon it the Image, & superscription of the Great Caesar inhewen? Which ordinances they adulterated, and sophisticated with humane glosses, inventions, and traditions, which Paul calls corrupting the word of God. Or (as the greek word imports) playing the drugster's, or hucksters with it for gain.  
Or whether (with D. Kimchi, and others) we understand it literally of embasing of bullion and coin; 
Locum Se●ni cosum. Aug.  or passing away drossy for pure silver. Augustine calls this a thorny, a hard place; and therefore it may well be variously interpreted.  
Lastly, Their wine mixed with water.  
There was imposture, 
Inter jura peccatur, innocentia ne● illie ubi defenditur, reservatur, quis inter haec subveniat? Patronus? sed Prevaricatur judex? sed sententiam vendit: qui sedet crimina vindicaturus, admittit. etc. Cypr. Epi. 2. Donato. sincera sine cera simplex sine plica.  prevarication in Courts of justice. (Justice is like wine refreshing the heart of the oppressed) they did bear, and keep up formal proceed, and make a noise in course, as if they were zealous only for justice; and yet underhand poisoned, perverted, and everted justice. As it was Cyprians complaint in his time, no where more wrong, then where right was to be expected; innocency not there reserved, where it seemed to be defended. Who shall secure the oppressed? the Patron? he prevaricates. The Judge? he sells his judgement. He that sits to punish crimes, commits them. etc. To return to the Text. There is hypocrisy in all their commerce. Mingling bad with good, & selling all for the best. They use false weights, and deceitful measures. They turn Oeneus into Peleus; as it is observed by the Critics on the Text. There is no pure, sincere, genuine dealing among them. No simplicity, no plainness, no integrity in their trading. Plain-dealing hath been always counted a jewel; but yet men have thought, that they that constantly use it are like to die beggars. I wonder it should be so, when there are in the world so many beggars, and so few plain-dealers.  
Last of all, The Text may be meant of a blending mixture in Religion. 
1 Kin. 18.21: 2 Kin. 17.33.  When men will Halt between God and Baal. And seem (like them in Samaria) to fear God, and to serve other Gods too. Speaking (like the Jews children) half the language of Ashdod. 
Nehem. 13.14. Aos. 7.8. reph. 1.5.  Being (like Ephraim) a cake not turned, half baked. Swearing by the Lord, and by Malchom. Shifting their sails to every wind. Calculating for all meridians. Shifting (like Maskers) vizors, 
Pontificii Scoria, & aqua; traditiones, & superstitiones. Cyrill. Basil. Hieron. & Cornelius a Lapidc. Liv. Dec. 1. l. 1. Quaedam colluvies omnium. Matri indicassem non me quidemiam esse manichaeum. Sed nec catholicum Christianum. Aug. confess. l. 6. c. 1.  and scenes. Bridge-makers; reconcilers between God, and Dagon; between religions asystaticall and inconsistent. Making up a linsy-wolsy mongrel Religion. Making use of all sides to advance ends. Like Metius Suffetius, always cleaving to the stronger side. Like the Polypus, assuming the colour of what ever-rocke, or sand she cleaves to. Like Constantine surnamed Copronymus, that would be neither Jew, Christian, nor Pagan, but a hodge-potch, a Babel, a Chaos of all. Like Redwald the King of the East Saxons, who had in his Chapel one Altar for Christ, and another for sacrifice to devils. As Augustine confessed of himself. I told my mother (saith he) that now I was no Manichee; but hear you? by your leave, nor asound Christian neither. Application.  
To Dehort you seriously from this humour; Let me mind you, 
Application.  That  
A man divided between several Religions can be zealous in neither. As a river cut into many channels runs shallow in all.  
God abhors ploughing with an Ox and an Ass together. 
Deut. 22.10. Rev. 3.15.16.  He prefers key-coldness afore lukewarmeness. As we use to disburden our stomaches of lukewarm meats, and drinks. If meats be hot, they contract the stomach by exsiccation; if cold, by pinching it; both which help concoction; but lukewarm meats dilate the stomach, and keep it open, that it cannot digest them.  
It is just, that a Neuter should be suspected and hated on both sides: such have been execrable in all well ordered States. Solon outlawed these halvers. I am sure, that he, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutar.  who in Religion is on both sides, is on no side.  
Such (fourthly) will quickly apostatise from what they profess. No marvel this City turns harlot, when her wine is mixed with water. He that is surprised with the dead Palsy on one side will soon be strooken on the other. These (like Noah's Dove) go, and come; go and come to the Ark of Religion; and at length go, and never return again.  
This mixture is a sad prognosticke of approaching ruin of the guilty.  
Fame, and the eye, 
Non patitur ludum fama, fides, oculus. Eccle 2.13.  and our faith will not be played with. Woe to him (saith Solomon) that goes two manner of ways. They have defiled my name (saith God) and I have consumed them in mine anger, because they set their threshold by my threshold, 
Ezek. 43.8.  and their post by my posts; and the wall between me, and them. As if as this day, he should say, there is Mass on one side the wall, and my Service on the other. He never digest this affront. Anastasius the Emperor labouring to reconcile the Arrian, and the Orthodox, was slain with lightning. King Henry the fourth of France complying with all sides met a knife, first in his mouth, & after in his heart. To close all with that of Eliah. 
1 Kin. 18.21.  If the Lord be God, follow him; and if Baal, then follow him. And with that of Saint Paul to Agrippa, I would to God, we were all of us, not almost, but altogether Christians. 
Act. 26.29.   
I had now cast anchor; but that this paper calls upon me to add a word of charity, and mercy to my discourse of judgement and justice, the argument of my Text, 
Psa. 101.1  That my song (like david's) may be of mercy, and judgement. It is not sufficient to give others their own, which is the proper work of justice; unless also we give somewhat of our own to others; when charity sues out a divorce between us, and a part of our goods, 
jam. 2.13.  Judgement without mercy (saith Saint james) to them that are all for justice, and show no mercy. To the glory of God be it spoken; to the encouragement of others, and to the stopping of the mouths of the Romanists, that are always crying, we are all for faith, and nothing for works. Behold a list of this Cities this years works of charity. Not extorted from them, as the Papists are from them, by a Priests hover over expiring carcases, and threatening Purgatory, differing nothing from hell, but in duration.  
The terror whereof on them that are so fond to credit it, will work such an impression; that to avoid it, they will disinherit all their children, and undo all their family. The love of Christ (I hope) hath constrained you to secure, harbour, and relieve his afflicted members. Then the paper was read.  
All this is well; if you be humble (for the eye of man, if you aim at that, is a basilisk, that kills all good works.) And if you be constant. Be not weary of well doing. Be still like yourselves. Never give cause to the world to expostulate, (as Isay doth in my Text) How is this charitable City become merciless? Charity did lodge in her, but now flinty-hearted, and close-handed misers. Remember that riches are called goods, not because they make you good, but because you may do good with them. That God made thee rich, and thy brother poor to exercise his patience, and thy liberality. That Christ came to save your souls, and not your purses. That we may be brought to that exigence ourselves, that our brethren in Ireland, and others are now pressed with. That the wheel may turn, and we become suitors to those, that are now our beadsmen, and orators. That the poor are God's treasury, and Christ's hand that receives our alms. That we lend but to God upon usury, 
Quod Iudaeo dabis, Deo non dabis? Amici hodic diem perdidi. Hoc habeo quodcunque dedi. A●s quaestuosistima. Tertu.  which we will do to a Jew. That Augustus thought that day lost, wherein he had not done some good. That when Mark Anthony was down the wind, he protested, that he had nothing now left him, but what afore he had given a way. That chrysostom calls liberality, a kind of negotiation, a merchandise for ourselves. And Tertullian styles it, a most gainful art. It is but sowing of seed, which we think not lost, because it is committed to the ground; we rather expect a rich crop, and return.  
But yet (for a farewell) still eyeing the Text, 
Non recipit Deus eleemosynas de manu raptoris. Ber. in Cantie. Quos pavistis dicitis, non quos necastis, quos operuistis, non quos expoliastis. Ber. de remed. pecc. Pauperes non ut ferarum catuli sanguine, & caedibas nutriendi, Plin. Pau. ad Traian.  that speaks of Righteousness, and judgement. Charity must flow out of justice. Be sure you give your own. You must not think to satisfy, for eating many men, by feeding one. To break a man's limbs, and then send him to an Hospital; to undo many, and then to maintain a few is but poor charity. Selimus the Turkish Emperor would not erect an Hospital with that money which he took from the Persian Merchants. God will not accept of alms out of an oppressors hand. Ye tell us (saith Bernard) how many you have fed, and clothed, but not how many you have killed, and robbed. The poor (saith Pliny) are not to be fed like the whelps of wild beasts with blood, and slaughter.  
God hath shown thee, O man, what is good (saith the Prophet) to do justice, and love mercy. First to do justice, then to love mercy. But justice first, and then as merciful as you will.  
First repay, and then give.  
Now the God of heaven make us a faithful City and keep us from corporal, and spiritual adultery. Continue us just, and righteous. Preserve our silver without dross; and our wine unmixed, etc.  
ΔΟΞΑ ΘΕΩ