Sermon 13 April 1642, Sermon

Sermon 13 April 1642 · Sermon

p. 1ISAIAH 1.21.22.

How is the faithfull City become an Harlot? It was full of judgment; righteouſneſse lodged in it; but now murderers. Thy ſilver is become droſse; thy wine mixt with water.

WHen wee divide the old Teſtament into Hiſtoricall, Propheticall, and Dogmaticall bookes; our meaning is not that they are unmixtly ſuch; we onelyonly denominate them from their chiefe ſcope. Otherwiſe we find in the Hiſtoricall bookes much Propheſie and doctrine; in the Propheticall much Hiſtory and doctrine; in the doctrinall much Hiſtory, and Propheſy. My lot is falne on a part of the Prophetical book of the moſt Evangelicall Prophet. And this Chapter, wherof my Text is a part, is compounded of Hiſtory, Propheſie and doctrine, I have embarqued my ſelfe in the Hiſtoricall paſſages thereof: We may well derive the word Hiſtory foreign becauſe it ſtayes the flux, and current of by-paſt words, and actions, which elſe would have bin buried in the grave of oblivion. We have here an high Aſſize repreſented by the perſpective of reflexive thoughts. The Judge, God, the delinquents Iudah, and Ieruſalem, under the Reigne of Ʋzziah, Iotham, Ahaz, and Hezekiah. The witneſſes, God, the Prophet, and their owne conſciences, to which there are many appeales up and downe the Chapter, the manner of proceeding is by Bill. They are arraigned, and indited. 1. Of ingratitude, I have nouriſht, and brought up children, and they have rebelled againſt me, Verſe 2.the Oxe knowes &c. 2. Incorrigibleneſſe, why ſhould p. 2you be ſtriken any more, …erſe 5.yee will revolt more, and more. 3. Formality, and hypocriſie in the tranſaction of holy Services, …rſe 13. …rſse 1.bring no more vaine oblations. 4. Barbarous cruelty, your hands are full of blood. 5. Apoſtacy and neutrality, or rather utrality (if you will pardon the word) and there fall in the words I have ſelected to taske at this time my tongue, and your attention. How is the faithfull City become an harlot, &c. Here are many magnetique, attractive words that may chaine the attention of the Auditors unto them; reſponſible; and adapted almoſt to all tempers.

Art thou ſpiritually minded? here is faithfulneſſe, judgement, and righteouſneſſe to feed thy eare. Art thou covetous? here is ſilver to pleaſe thine eye. Art thou a humourer of thy palate? here is wine to ſatisfie thee.

My deſire is, that I in my Commentary hereon may anſwer all the language of the Text, That I may be faithfull 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 Devill in murdering any ſoule here preſent, by making, the way to Heaven either narrower or broader, then indeed it is; That I may not hang jewels of ſounding rather then ſound words at your eares, 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 Gods word with droſſie, watriſh, heartleſſe, humane conceits. That I may ſpeake my heart to you, and not my fancy; and that I may penetrate your ſoules, as well as beat your eares: my comfort is, God requires of p. 3us Preachers, not our cure, but onelyonly our care. Curam. non curationem. Cathedram in coelis habet, qui corda docet. Aug. Iudg. 9.13.Judg 9:13His chaire is in heaven, who muſt worke on conſciences. And be the Speaker never ſo wiſe, and his words as goads and nayles, yet they muſt be driven to the head by the great Maſter of Aſſemblies. And ſince my Text ſpeakes of wine, may this wine like that in Jothams Parable cheere the heart both of God and man.

The Text is conſiderable in the matter, and the forme of it. For the matter, it is an inditement; The priſoners at the Barre are a whole City; the inditement lies againſt them. 1. For Apoſtacy, ſet downe plainly, and ſiguratively. If you demand what they revolted from, the Text names faithfulneſſe, judgement, righteouſneſſe, ſilver. If what they degenerated unto; the Text mentions uncleanneſſe, and droſſe. Thefaithfull City is become an harlot; the Lodge of judgement and righteouſneſſe converted to a Den of murderers. Their ſilver transformed to droſſe; The next Bill filed againſt them is for their neutrality, or unlawfull blending mixture; Thy wine is mixt with water. This is the matter of the inditement.

The maner of the deliverie is pungent and patheticall, how is the faithfull, &c. How? Nota redarguentis, admirantis, deplorantis, tanquam ad rem prodigioſam, exclamat Calvin.It is a note of admiration, of reproofe, of compaſſion. He bleſſes himſelfe, and pitties them. The Prophet breakes forth into an exclamation as at a portentous, and prodigious thing, How, how is.

This is the plaine draught, theſe the bare lineaments of the Text, I muſt runne them over againe, with colours, taking my riſe from the matter of the Text; And therein from the Perſons at the Barre. A City, a whole City. How is the City become, &c.

The City.

This City is Ieruſalem, famous for three things, The p. 4Royall Law of God; foreign.the magnificent Temple of Salomon, and the numerous multitude of people. It was Gods reſt, …i ſacrariura …gia ſedes.and the Kings Seat; the Citizens are this City, for God hath no controverſie 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 chaffe, then corne; 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 goe the worſt way.

To the evidencing of which concluſion all periods of time have brought in but too liberall a contribution. There was but one righteous Noah for a wicked world. One juſt Lot, to weigh againſt two uncleane Cities. One faithfull, plaine-dealing Michaiah to countervaile 4.10 falſe Prophets. All voted Chriſt to the Croſſe. All with one accord oppreſt Stephen with a heape of ſtones (though indeed they unwittingly ſtroke him neerer to Chriſt the Corner-ſtone.) …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 voyce cryed up the puppet Diana. All Kingdomes, Tongues, and Nations were given up to be intoxicated with the Circaean Cup of the Beaſt. In the Church as in the Arke (a type of the Church) the number of the uncleane exceed the number of the cleane. As the Philoſopher beſpake the Courtezan, thou haſt more clients then I, becauſe I teach the cragged, thou the flowry way. …quà can… ſed q…à …. Sen.Men uſe to goe (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 lowneſſe of p. 5ſtature, ſo the preſſe 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 ſeale to this, would judge of truth or godlineſſe 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.Exod 23:2If thou beeſt a good man, take not Religion by tale or number, but by weight, ſaith Aug. Truth is truth though but one, though none entertaine it; and where many are gathered together profeſſing it, there is the Church, not for the many, but the truths ſake. Nay Tertullian makes no ſcruple to affirme, abundance hath purchaſed a contumelious name. And Hierome doubts not thus to argue againſt Pelagius, The ſwarme of thy complices ſpeakes thee an heretique.

And for the regulating of our practiſe, let not a multitude of preſidents flatter us in our courſe. Try it not by that ſcale; follow not a multitude to doe evill is divine counſell, Exod. 23.2. Let not paucity prejudicate holineſſe, nor numbers juſtifie baſeneſſe. Men like ſilly ſheepe, flocke together, they thinke to the paſture, when it may be to the ſlaughter. Had Noah conformed himſelfe to the moſt, hee had beene ſwallowed in the univerſall Deluge. Had Lot lived by the eye, hee had beene ſuffocated with Sodom by that hell rain'd from heaven; as Salvian cals it. Company in damnation will rather intend, then remit the torments; the more fuell the greater the flame. The deviating of a whole City in my Text, rather aggravates, then extenuates their guilt. It is more malignant, becauſe epidemicall.

Afore I diſmiſſe 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 Ieruſalem, Citizens of ſuch a City are the more ſtigmatiz'd p. 6for their delinquencies, becauſe they offend againſt more light, and meanes of grace, then others are bleſt with, to conſolidate them in goodneſſe, and to reduce them when lapſed. The ſinnes of a Goſhen, a land of light are of a deeper dye then thoſe of a darke Egypt. They are neerer neighbours to the Temple, and the threſholds of the Prophets. The heavenly manna lies round about their Tents. Celeſtiall dew oft diſtils on their fleeces. Government and ſociety might civillize them. And though ſoule diſeaſes may be there more frequent, and catching; yet the ſame places yeeld cures parallell to every malady. And yet wee may obſerve by the many complaints of the Prophets, how Cities doe daily degenerate. There are many Texts concentricke herein to mine. Ezek. 7 23.Ezek 7:23The City is full of violence, men affected with the ſinnes 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 fore-heads for wonders of their age.

Againe, Ezek 9.4. Ezek. 9.9.Ezek 9:4Ezek 9:9the City is full of perverſeneſſe; Cities are the Epitomies, the abſtracts, the ſpleenes of a King dome that commonly ſwell ſo big, Vt 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 Centers, Sinkes, receptacles of all Irreligious, Superſtitious, irregular perſons. As all Rivers flow towards the Sea, and there loſe themſelves; ſo all Vices disburthen, 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 wee not take up over this Metropolis, this famous City, Salvian's complaint over Carthage? I ſee a City fuller of Luſts, then people; of Vices, then Riches; ingulpht in all the Crimes, that ſtain'd Sodom, p. 7Gomorrah, 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 Wals, 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 himſelfe hath founded, were it not that the blood of Chriſt out voyces the cry of our ſins, we ſhould ſinke with our owne weight of ſin, and diſſention, and be reduced to an indigeſted Chaos and Babel of confuſion.

Right Honourable, Worſhipfull, and beloved, know that the eyes of the whole Kingdome are fixed upon you; all Townes are but tranſcripts from your Copie, Mic. 1.5.Mic 1:5impreſſions from your Preſſe; as it is ſaid in the Propheſie, What is the tranſgreſſion of Jacob, is it not Samaria? What are the high places of Judah, are they not Jeruſalem? other Townes and Cities are but the Daughters, this is the Mother: the Daughters will be ambitious of dreſſing themſelves in the Mothers Glaſſe; If London be Idolatrous, prophane, Hereticall, Schiſmaticall, ſecure, mutinous, barbarous, proud, luxurious, deceitfull: the Country will be bold to periſh upon your credit, and the blood of their ſoules will be requirable at your hands. You have ſins enough of your owne (God knowes) to anſwer for, you need not load your account with acceſſarineſſe to others ſins: God takes it to heart, that this City that he hath ſo indulgently tendred, (as if he had minded no City in the world but this) ſhould cancell their bonds of obedience, and gratitude to him, and fight againſt him with his owne weapons: imagine you heare him expoſtulating from Heaven, in the Idiome of my Text. How, is this, this City become an Harlot?

I am fallen upon the Bils filed againſt Jeruſalem, I begin with her.

p. 8Apoſtacie, ſhee is become an Harlot.

Every revolt ſuppoſes 2. termes: from what; and to what: here is Ieruſalems 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 righteouſneſſe to murther, from gold to droſſe. Deveſt the words of the Rethorique, and they are a cleere Character of Apoſtaſy.

The termes whereof, I muſt have leave to handle, Joyntly, and ſeverally.

1. Joyntly, and ſo conſidered, they have a double Aſpect, they looke upon the Prophet that pend them, and on that City againſt which the indictment lyes.

In their firſt Aſpect, as they refer to the Amanuenſis, the Pen-man, the Prophet Eſay, they demonſtrate him to be cleere of thoſe 2 Vices, that ill become any Miniſter, or man, Detraction, and Flattery.

He is no biting Detractor, 1he denyes not Jeruſalems former worth, he pronounces and records for after Ages, her Fidelity, he yeelds her to have bin a Patron, and patterne of Judgement and Righteouſneſſe.

I wiſh we were all of Eſayes ſtampe, …phc.then wee would not Eclipſe, and blaſt the reall worth of others, not lye like Dan in the path, biting at the foot of every paſſerby; we would not cry, that Preacher overdoes, this underdoes, that goes too farre, this falls ſhort. Thats too plaine, this too darke. That too tedious, this too briefe. That's ambitious in quorations, this ſhewes too little learning in his Sermons. Wee would not erect our owne fame on the ruine 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 Brethrens good names. To ſuch raſh, p. 9cenſorious, detracting tongus, let me ſay, that the Geeſe about the Capitoll at Rome, were to be beaten, if they cacled; and their Dogs leggs were to be broken if they barked without cauſe. Such puniſhment do detractors merit, if Cicero may be Judge. And certainly this ſinne (a ſtaple ſinne in this City) will come home by the guilty. They ſhall heare ill, that can never ſpeake well. Pro Roſe. Amerino.They ſhall drinke the dreggs of that cup of calumny, which they have wrung out to others; as Achyllas was hurt 'ith eye by the rebound of that ſtone, that he threw at a dead mans skull.

Neither (on the other ſide) will the Prophet be a paraſiticall ſmoothing flatterer, but makes bold to dip his penne in gall, giving it liberall leave to checke Ieruſalem for drawing a croſſe-blacke line over all her former goodneſſe by her preſent miſcarriage.

If we were all of his temper, Ezek. 13.10, 20Ezek 13:10Ezek 13:20we would not ſet up for Upholſters, ſow pillowes under mens elbowes, not daub with untemper'd morter. We would not flatter or humour either Prince or people. We would not licke a Mothina Gnathonicall ſordid way. Levit 19.17. Pro. 29.5. …ro 27.5, 6. and 26, 28. Iob. 17.5.Lev 19:17Prov 29:5Job 17:5To ſuch tame monſters and man-eaters I muſt have leave to ſay. They hate their brother, They entrap ſoules, they wound & bring ruin in their mouths to the flattered; they are deſtructive to themſelves and their poſterity; the eyes of their chidren ſhall faile, ſaith Iob. That they deſerve that puniſhment that Alexander Severus allotted to Turinus a fauning flatterer, to be ſtifled with ſmoake, and the Herald to ſtand by and proclaime, he lived by ſmoake, blinding mens eyes, and by ſmoake 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 wheele: That he that dares tell a great man he is p. 10not juſt, or a Generall that he is not valiant, or a Lady, ſhe is not beautifull and vertuous, ſhall never be Counſellor, Commander, or Courtier. But Salomon a wiſer man is rather to be beleeved, who bids us take it on his word, Prov. 28 23.Prov 28:23that he, that rebukes a man (though for the preſent he may ſtorme) ſhall afterwards find more favour then he that flatters with the tongue. The Prophet Iſay in my Text comes roundly up to Ieruſalem, gives her her owne, charges her deepely, and home with Apoſtacy; which aſpect of the words on that City offers it ſelfe next to our conſideration.

The ſum of which charge I ſhall contrive into this propoſition, that lies like a pearle above ground, That

Apoſtacy, back-ſliding, revolt from God, Religion, profeſſion of holineſſe, to the contrary, eſpecially if it prove nationall and ſpreading, is a ſinne, for which God may juſtly, and will ſurely enter an Action againſt any Land, though it hath beene as the apple of his eye, as the ſignet on his right hand. It would make a Chriſtian ſoule bleed inward, to peruſe Gods paſſionate plea with Ieruſalem for her Apoſtacy in the Prophecie of Ieremy, …r. 2.2, 5, 9, 10, 1.12, 13.I remember the kindnes 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 farre from me? I will yet plead with you ſaith the Lord, and with your childrens children will I plead. Paſse over the Iles 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 profite. Be yee aſtoniſht O heavens at this, be deſolate, Verſe. 19.for my people have committed two great evils; they have forſaken me the fountaine of living waters, &c. Againe, Thy backſlidings ſhall reprove thee; know therefore, p. 11and ſee that it is an evill 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 Soape, Ier. 5.7.Jer 5:7yet this iniquity of thine is marked before me, ſaith the Lord. And againe, How ſhall I pardon thee for this? neither will you wonder that God ſhould thus take on; if you weigh with your ſelves,

1That there can bee nothing more derogatory from, and opprobrious to God, then Apoſtacy, 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 Devill afore God, for hee ſeemes to have compared and weighed them together, and trying both, at length pronounces him to be the better, to whom he chuſeth againe to be a vaſſall; ſaith Tertullian, he that once ſeemed too reſolve to pleaſe God by repentance, ſtudies by a repentance of his repentance to gratifie the Devill, who loves with his tayle to drawſtars out of the Firmament of Religion Apoſtacie 2(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.Rev 12:4if now glorified, he were not impaſſible, if he were receptive of ſhame, Apoſtacy would pierce him, and dye his cheekes with a bluſhing Vermillion; Chriſt loſt more honour in the defection of Judas, then in Herods and Pilates perſecution. The heathen (ſaith Salvian) would thus transfix Chriſt through Chriſtians ſides. They read the Goſpell, and they are unchaſt. 3They heare the Apoſtles, and they are Drunke, Luxurious; Heb 6.6.Heb 6:6they follow Chriſt, and yet ravin and oppreſſe: 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 greene paſtures withered, wherein you were fed? thoſe Chriſtall waters dryed up, by which you were led? the heart-blood of an Apoſtate cannot expiate this reproach.

And yet to ſee the ſwarmes of renegadoes, Application. 1.revolters at leaſt in part, from their faith, love, profeſſion, and p. 12practice: many pretended ſons of the Church, who are rather wens, & ſpots on her face, have nibbled at the eſtabliſhed, vitall Fundamentall poynts of Religion, caſting an over-weening looke, backe to the Romiſh Sodom, longing after the Garlike, and Onyons of the ſpirituall Aegypt. Some change Profeſſions, as oft as Laban did his Servants wages. Many remit of their former fervour and zeale in Religion, who once Iehu like, did drive furiouſly, and now heavily, like Pharaohs Chariots, when the wheeles were taken off: As Pope Urbane ſaid of Baldwin, ſometimes Arch-biſhop of Canterbury, he was a fervent Monke, a warme Abbot, a luke-warme Biſhop, and a key cold Arch-biſhop: many begin in the Spirit, and end in the fleſh, like Ephraims morning dew, flying before the morning Sun, like a fire of ſtraw; ſoone in, and as ſoone out; like a Land-flood, ſoone up, and ſuddenly downe; Stella cadens, non eſt Stella, cometa fuit.like a Comet, a Blazing Star, gliſtering more then all the fixed Stars in the Firmament, and evaporating in a ſtinke. Time was, when you loved, and encouraged your painfull 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 onelyonly in boldneſſe, therefore cunning Preachers, becauſe they never learnt; therefore famous, becauſe they were never ſo unhappy as to ſee a Colledge: 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 enow about the Capitol? I ciſcountenance none from inſtructing their own Families, but there is a vaſt difference betweene ſteering a Boat on a River, and a ſhip in the Sea; you plead that God can worke by weake meanes, yes, and God can give you ſounder minds too, but it ſeemes it is not yet his pleaſure: time was that this City was famous, p. 13for ſevere, ſtrict government, but now it is growne almoſt too big, either to be fed, or governed, all is turned topſeturvie, there is little difference betweene Maſters and ſervants, but that the ſervants are commonly the firer, prouder, & ſtouter. I need not be a ſhamed to ſpeake 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 Apoſtacy, but I have farre to goe, and not much time to ſpend. O remember whence you are fallen, and repent, and doe your firſt works, Rev. 2.5.Rev 2:5was the Angels advice to the Church of Epheſus, and it ſhall be mine to you, Remember whence you are fallen, you that have beene old Mnaſons, ancient profeſsors, Acts 21.16.Acts 21:16from what a height of excellency, and ſweetneſſe; to what an abiſſe you have degraded your ſelves, to the ſtate of brute beaſts, ſo David termes himſelfe, nay of Devils; Pſal. 73.22. Iohn 6.70.Ps 73:22John 6:70ſuch our Saviour calls Iudas. Remember by what ſteps and degrees you deſcended, after how many covenants with God ſtricken and renew'd: 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 naile, thereby you may collect how farre you are retrograde, as by looking on Ahaz's Dyall men might ſee how many degrees the Sunne had gone backward.

Then repent that you have repented you of your goodneſſe: 2Calcate me ſalem inſipidum.As Eccbolius recollecting himſelfe after his revolt, caſt himſelfe downe at the Church doore, and cryed to the people, kicke me unſavoury ſalt, fit for nothing but the dung-hill. And Granmer thruſt that hand in a ſelfe revenge, firſt into the fire, wherewith he had ſubſcribed to Popiſh Articles.

Then doe your firſt works. Returne, returne, O Shulamite, p. 14returne, Ier 3.1,Jer 3:1returne, you are graciouſly invited backe. They ſay (ſaith God) if a wife goe from her husband, and become another mans, will hee receive her againe? no, though ſhe returne with blubberd eyes, bedewed cheekes, ſorrowfull aſpect, proſtration, ejulations, diſheveled haires, ſorrow-preſt heart: yet, yet returne to me, ſaith the Lord, come and welcome, to thy God. Mar. 10.49.Mark 10:49Be of good comfort, he calleth thee; as it is in the Goſpell. It is not boldneſſe to come, it is diſobedience not to come. Saint Peter indeed denyed his Maſter, but after confeſſed him. Hee, who denyed him afore a Damſell, confeſt him afore a Councell, like a metled horſe, that after a ſtumble, amends his pace, and gaines way.

If yet thou ſtandeſt, 4take heed leaſt thou fall, ſtart not backe like a broken bow. 1 Cor. 10.12. Phil. 1.27. Eph. 4.14. Heb. 4.14. Pro. 14.14. Nemo fit repente turpiſhmus.1 Cor 10:12Phil 1:27Eph 4:14Heb 4:14Prov 14:14Plucke not thy hand from the Plow; ſtand faſt, be not as children toſt to and fro with every wind of doctrine. Hold faſt your profeſſion: looke not backe to Sodom; remember Lots wife: ſhe was metamorphoz'd to a pillar of ſalt, to ſeaſon us with her example. Backſlide not, no not in heart; as Salomon ſpeakes, Beware the leaſt, loweſt degree of declenſion. No man precipitantly falls to the worſt at firſt. The Devill is modeſt in his firſt propoſalls, he deſires but to lodge a few ſinnes of infirmity in our ſoules, as Pompey his weake wounded Souldiers in a City, who recover'd their ſtrength, and opened the Gates to the whole Army: ſlips prepare for falls, incurable conſumptions begin in a yawning oſcitant liſtleſneſſe.

To this end, that you may perſevere, let me preſcribe theſe Antidotes or preſervatives.

Rootedneſſe, 1Antidotes.groundedneſſe in knowledge. That p. 15ground that had no root beleeved for a while, 2Luke 8.13.Luke 8:13and in time of temptation fell away.

Pitching our faith on God in Chriſt, 1 Pet. 1.5 Rom. 11.20. Heb. 10.38.1 Pet 1:5Rom 11:20Heb 10:38we 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 ſtorme, when others make ſhipwracke 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.Isa 22:23(and thoſe two wrackes goe alwayes together.) A beleever is like Eliacim, as a Nayle in a ſure place. The Anker is no ſtay to the ſhip, while it hangs on the ſhip-ſide, it muſt be fixed on ſomewhat firme. God loves to let goe a ſelfe-confident man. How neare was Peter to a fall, when hee reſted on his owne bottome? He that truſts in his owne wit, (ſaith Pliny) for my part, let him beare nothing certaine away beſide his owne conſidence. Pro 3.5. Pro 28.26.Prov 3:5Prov 28:26Truſt in the Lord with all thy heart, and leane not to thine owne underſtanding. Hee that truſts in his owne heart is a foole, ſaith Salomon.

Love to the truth, for the truths ſake. 32 Theſ. 2.9, 10.2 Thess 2:92 Thess 2:10It is rendred as a reaſon why many are deluded and drawne off, becauſe they receive not the truth in the love of it. There is no truſting of thoſe that love ſcepticall ſpeculations, and victory better then truth.

Integrity, ſincerity of heart: 4Triticum non rapit ventus, inanes paleae tempeſtate jactantur. Cyprian. 1 Iohn 2.19.1 John 2:19that which is naturall will hold, but waſh will off. The wind carries not away the wheat, the light chaffe onelyonly is toſt to and fro. They went out from us, ſaith our Saviour, becauſe they were not of us; for had they beene of us, they would not have gone out from us.

Living to God, not to our ſelves or others: 5if God be our motive, we ſhall not change, for hee is without ſhadow of change. If we levell at worldly ends, we ſhall ebbe and flow as the world doth, which is conſtant onelyonly in unconſtancy; like the Moone, never looking p. 16upon us two dayes with the ſame face. If plummets move us, we ſhall quickly ceaſe our motion as a jacke, when the weights reach the ground. Tim. 4.10.The love of the world fetched off Demas. The world, like Abſalom, will ſiltch our hearts from our heavenly King and father.

Growth in grace. Pet. 3.17, 18.Fall not from your owne ſtedfaſtneſſe (ſaith Peter) and that you may not, grow in grace. Grace is to the ſoule as balaſt to a ſhip, that keeps it upright. A drop may be dryed up, when a ſtreame cannot. A ſparke may be quickly extinguiſht; a flame not ſo ſoone. 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 ſtreame, if it goe not foreward, it goes backeward. As they ſay of a Courtier, if he be not on the riſing, he is on the falling hand.

Sit downe, 7Luke 14.28.Luke 14:28like a wiſe builder, or generall, as the Metaphor is elegantly followed in the Goſpell and count coſts. Forecaſt the worſt, when thou firſt ſaluteſt the threſhold of Religion, bethinke thy ſelfe what it will ſtand thee in. Thus Chriſt us'd to prepare thoſe that deſired to follow him, telling them that they might be big with expectation of temporall preferrement, Mat. 8.20. Eph. 6.15.Matt 8:20Eph 6:15but he had not a houſe to put his head in. In this reſpect the Goſpell is call'd the ſhooes of preparation; becauſe by its warning it carries us dry ſhod, through thicke and thin.

This doe.

And that you may not revolt, warme your breaſt with theſe incentives.

Conſider,Incentives.

That your Apoſtacy damps the joy of proficients, 1and retards, and diſcourages the budding zeale of probationers in Religion. Ye are departed out of the way, and have cauſed many to ſtumble, Mal. 2.8.Mal 2:8as it is in the Prophecy.

p. 17It ſtiffens the ſinew, brazes the face, ſtrengthens the hands, ſteeles the hearts of reſolved offenders. A backſlider, Elephantlike, doth more miſchiefe in his retreat in battle, then ever he did good in his onſet-like a candle, if never lighted offends not, but is extinguiſht with a ſtinke.

The Devill Jaylour-like, 3is more cruell upon a recovery, then ever hee was in his firſt ſurprizall, he is more vigilant over an Apoſtate, blocking up all paſſages, that not a beame of divine grace ſhould through the leaſt crany irradiate on his ſoule; plying him with freſh ſucceſſions of temptations, filling his fancy and conſcience with paroxyſmes and impreſſions of horrour.

4A revolting ſoule is more depraved by the readmiſſion of the Devill then ever. Corruptio optimi eſt peſſima.The corruption of the beſt is worſt of all. The whiteſt Ivory makes the blackeſt coale. The ſweeteſt wine the ſharpeſt vineger. Water heat and cooled againe becomes colder then ever.

Such a ſtate is moſt incurable. Trees twice dead, 5and pluckt up by the rootes there is no hope of. Iude 12. Heb. 6.4, 5, 6.Jude 1:12Heb 6:4Heb 6:5Heb 6:6It is almoſt impoſſible that ſuch ſhould be reſtored by repentance.

A Bone broken, and ſet, and againe broken is hardly reſet. I ſpeake this not to deterre you from repentance but Apoſtacy.

To Apoſtatize, is to looſe all our fore-paſt prayers, 6faſtings and teares, our doings & ſufferings for Chriſts ſake. It is to climbe mount Nebo, and to looke into, and not to enter Canaan. To faint in the view of the goale, to ſinke within ken of the Harbour.

To ſumme up this point, (which is indeed the ſumme of the Text, and therefore my length in it may be juſtified.

p. 18Deare Chriſtians, march on valiantly till you finiſh your Chriſtian courſe. Be like your ſelves, Alwayes the ſame, Sempercadem.was Queene Elizabeths Motto. Chriſt loved the youngeſt Diſciple, becauſe he began ſo ſoone; and the oldeſt, becauſe they held out ſo long. Move toward heaven without turning, as the milch-kine went with the Arke toward Bethſhemeſh without any diverſion or digreſſion. Pſal. 19.Ps 19Be unwearyed as Davids Sun. Stand not ſtill, as Joſhuahs Sun, goe not back as Ahaz's Sunne.

He that ſayes, come unto me, ſaith alſo abide in me. Nature hath provided breaſts to bring up, Mat. 11.28. Io. 15.4.Matt 11:28John 15:4as 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 ſparke of Divinity in you, your ſoules, as you are of your ſtates and bodies. When God had created every dayes worke, he ſaid at the end thereof ſtill, it is good; not ſo in particular, of man after his creation; Gregorie gives the reaſon. Man was not to be prayſed afore hee were tryed; 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 onelyonly ſhall be crowned. O thou great gift of perſeverance! He that wants thee cannot be ſaved; hee that hath thee cannot be damned. That reward that is not leaſewiſe, for terme of time, but eternall, is reſerved onelyonly for thoſe whoſe fore-heads are marked with the letter Tau, the laſt letter in the Hebrew Alphabet, as it is in Ezekiel, Ezek. 9.4.Ezek 9:4alluding to perſeverance.

It may be wee may for the preſent encounter with temptation, vaine oppoſition, perſecution here. But yet a little while, Heb. 10.37.Heb 10:37and 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 p. 19to a watch in the night, ſometimes but to an houre, nay, to a moment; Iob 14.6. Pſal 30.5. Pſal. 90 4. Rev. 3.10. 2 Cor. 4.17. Gal 6.9. 1 Cor. 15. ult.Job 14:6Ps 30:5Ps 90:4Rev 3:102 Cor 4:17Gal 6:91 Cor 15therefore be not weary of well-doing, for in due time you ſhall reape, if you faint not. Be ſtedfaſt, immoveable, alwayes abounding in the worke of the Lord, for as much as you know, that your labour ſhall not be in vaine in the Lord. Never let it be ſaid of you, it is perpetuated to poſterity, as of Ieruſalem in my Text. How is the faithfull City become an harlot, &c.

I have yet purſued my Text but in the lump, the groſſe: I ſhall now take the termes of this Apoſtacy in pieces, acquainting you from what, and to what Ieruſalem fell; exhorting you to the firſt, dehorting you from the latter. But the ſtreights of time will compell me to deale with theſe particulars, as Colmographers doe in their Maps of the world, ſet downe 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 lye in order. I may compare each of them to the cloud that led the Iſraelites; light on the one ſide, and darke on the other.

In the firſt period, the bright ſide is faithfulneſſe, Hebr. foreign Fides quam credimus. quâ credimus. qua credimur.Neemanah, the faithfull City.

It is an uſefull diſtinction of faith into a

Faith, which we beleeve. Thus our Creed is objectively called our faith, A

Faith, by which we beleeve; the habite, the grace of faith enthronized in the ſoule, which is the grace of graces, as Athens was call'd the Greece of Greece. And a

Faith, by which we are beleeved, truſted by others, whereof I conceive my Text ſpeakes. We are uſed to call it fidelity, or faithfulneſſe.

Which is ſometimes aſcribed to God. foreign. 1 Cor. 10 13. Tit 2.10.1 Cor 10:13Titus 2:10God is faithfull. Sometimes to man, as in particular to ſervants, who are to ſhew (ſaith Saint Paul) foreign all good fidelity.

p. 20Now, this fidelity is expreſſible towards God, and towards man. And indeed the one ſeconds, and attends the other. Therefore was Ioſeph faithfull to his Maſter Potiphar, becauſe faithfull to his God. Constantius the father of Conſtantine the Great, would not truſt the faith of any Souldier, 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 beares the name of homage, fealty, allegiance, and loyalty to him.

Fidelity to God as our husband, 2is as much as chaſtity, whereby we reſerve our ſelves as ſpotleſſe Spouſes entire to him; Epheſ 5 27. 1 Tim. 3.11.Eph 5:271 Tim 3:11as Paul expreſſes it. Who elſewhere alſo tells us, that wives muſt be faithfull in all things.

Fidelity to God as our Lord and Maſter is a compound made up of many ingredients, foreign.Singlenes of heart, oppoſed to eye-ſervice. Zeale for his name, honour and ſervice, diligence and rigorouſneſſe in his buſineſſe, not ſloathfull in buſineſſe; Col. 3.22, 23. Rem. 12.11.Col 3:22Col 3:23fervent in ſpirit, ſerving the Lord, ſaith Paul. Carefull cuſtody of thoſe ordinances, which he hath depoſited in our hands; holding faſt the faithfull word; Tit. 1.9.Titus 1:9earneſtly contending for the faith once delivered to the Saints, Iude 1.3.Jude 1:3whereof they are feoffees in truſt. Preciſely following his directions in his worſhip, foreign.without will-worſhip; as Moſes is ſaid, as a ſervant to be faithfull in all Gods houſe, keeping to his patterne: In a word, improving, and imploying to Gods honour and advantage; Heb. 3.5.Heb 3:5not napkinning up, burying or embezelling thoſe talents of ſtrength, wit, eloquence, morall gifts or graces, like a good and faithfull ſervant, Mat. 25.21.Matt 25:21according to that eulogy in the Goſpell.

Next fidelity to man in our ſeverall relations, ſtations & ſpheares. Which diſplayes it ſelfe in making good our lawfull promiſes, vows or oaths once paſſed though to our diſadvantage. And in unſwayed uprightneſſe in p. 21keeping touch in bargains, trafik, cōmerce with all men. foreign. Application.This is termed faithfulnes in that which is another mans.

But all this is rather to be wiſhed then expected in the generality of men. 1The heathen man complain'd that he had not ſeene a faithfull man many a day. Moſt men (ſaith Salomon) will proclaime every one his owne goodneſſe, but a faithfull man who can find?

Prov. 20.6.Prov 20:6The Church of Rome had in the primitive times the precious treaſure of the Goſpell committed by the Apoſtles to her truſt. How ſhe hath diſappointed, and betrayed that truſt appeares by their adulterating, and obſcuring the Goſpell with their corrupt, traditionall gloſſes. By their preferring the vulgar edition, which they confeſſe abounds with hundreds of faults, afore the originall. By advancing the autority 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 maxime of theirs; that faith is not to be kept with heretiques. And how true they have beene to this tenent, their dealing with John Hus at Conſtance will declare, whom they there burnt to death, notwithſtanding the publicke faith paſſed by the Emperour 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 Signiour of the Turkes broken by Vladiſlaus at the perſwaſion of Iulian the Cardinall. Tur…. Hiſtor.Upon which breach Amurath in a battle with the Chriſtians, ſeeing all goe againſt him, and beholding the croſſe in the diſplayed Enſignes of the Chriſtians, pluckt the writing out of his boſome, wherein the late League was comprized; and holding it up in his hand with his eyes caſt up to heaven, ſayd, Behold, thou crucified Chriſt, this is the League thy Chriſtians in thy name made with me, which they have p. 22without cauſe violated. Now if thou be a God (as they ſay thou art, and as we dreame) revenge the wrong now done unto thy name and me, and ſhew thy power upon thy perjur'd people, who in their deeds deny thee their God. After which ſaying, victory inclined to his ſide. But to looke homeward.

Though Rome be unfaithfull, yet all unfaithfulneſſe is not at Rome. There is a vow, a promiſe we all made by our ſureties in Baptiſme to our God. We have repeated, and ratified that vow, as oft as we have adminiſtred, 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 renew'd, and redoubled our vowes. But we have infringed, diſſolved, 'crackt all thoſe ties, obligations, engagements; as Sampſon did his cords, like ſo many twined threads. Our promiſes ebbe into emptineſſe, though we ſhould reckon them in the inventory of our eſtate; not onelyonly 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.1 Sam 22:7Num 22:17As Balak to Balaam; As Croeſus to Anacharſis; As Cyrus to his Souldiers. But performe ſlenderly: As Andrew the Hungarian King promiſed to goe to the holy warres (as they called them) and went with his Forces, and bathed himſelfe at Ieruſalem, as one diſcharged of his promiſe, and returned backe againe. And our covenants, and agreements with men, though ſubſcribed, and ſealed by us, are as brittle as the glaſſes we drinke in. No bounds will hold us. Graeca fides.Wee rob the Grecians of their Proverb, and owne it our ſelves. For ſome perſons among us to ſay they will doe this, or that, is as much, as if they had ſworne, they would not doe it. Unleſſe it be when we embarque our ſelves in unwarrantable actions; and then the Sunne may ſooner be thruſt out of his ſpheare, then we diverted from our adamantine p. 23reſolutions. Attilius Regulus a heathen will judge us, who choſe rather at Carthage to ſuffer the moſt exquiſite tortures, then to be branded with perfidious unfaithfulneſſe.

2Take to heart your former guilt in this kind. And now thinke it the moſt glorious ſtile, that can ſticke upon you, guild, and honour you, to be intituled a faithfull City.

If any of the Honourable Aſſembly of Parliament be preſent, may hee be pleaſed to remember, that hee utters not his owne words; he is the mouth of a Countrie, betruſted by thouſands with important affaires, and that it will be his honour; and happineſſe, to be faithfull. And you Right Honourable, that preſide in this famous City; conſider that the Sword of Juſtice is committed to your hands, to hew downe irrefragable, incurable offenders, and to countenance Religion, Deut. 1.17.Deut 1:17and Juſtice; you are but betruſted, The judgment is Gods; it will be your honour, and ſecurity to be faithfull. You that are the mouth of the people to God in prayer, and the mouth of God to the people in preaching; bethinke your ſelves, that you are but Stewards appointed to divide to every of Gods houſhould his portion in due ſeaſon, 1 Cor. 4.2.1 Cor 4:2Now it is required of a Steward that he be found faithfull, ſaith Saint Paul. Put not your ſpirituall patients bones halfe in joynt; Ier. 6.14.Jer 6:14heale not the daughters of Gods people ſlightly. It is Gods expreſſion. Study not rather to be Placentini then Veronenſes. Schollers reach my meaning; You are betruſted with precious ſoules, the meaneſt whereof out-weighs the minerals of the Weſt-Indies, and the perfumes of the Eaſt, Be faithfull.

None is of ſo inferiour an alloy, in this congregation, whom his God, hath not burthened and honoured, p. 24with ſome truſt or other; ſome of you are feoffees in truſt; ſome executors, adminiſtrators; be faithfull: let the ſums of money in your hands, run cleare in their native proper current, which by them that betruſted you, they were deſign'd for, let not the leaſt rivolet be drayned 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 loſſe of the Prieſt-hood to his houſe. 1 Sam 3.13. 1 Sam. 13.5. Suſtin.1 Sam 3:131 Sam 13:5And Samuels fondneſſe occaſioned the change of the civill government: and Artaxerxes was ſo unhappy, as not to have one good child among fifty, therefore you have need to be faithfull.

All of you (though in a different degree) are bleſt with ſome talents, qualified with ſome endowments or other, whether they be ſupernaturall graces, or natural diſpoſitions, as a golden wit, a quick fancy, a marble memory, an acute underſtanding, a profound iudgment, a flowing melifluous expreſſion of your minds, or whether they be intellectuall habits, that (by vertue of education, induſtry, art, obſervation, experience) make you linguiſts, diſputants, Orators, Lawyers, Phyſitians, Stateſmen, Artizans. 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 encreaſe, ſo doe your accounts; be faithfull.

Your faithfulneſſe juſtifies your faith afore men, as your Faith juſtifies your perſons afore GOD: Fidelity ſets a grace and gloſſe upon Chriſtianity, it is the ſouls Harmony and peace; like the contemperation of the elements, in a naturall body, like the aeviternall, unclaſhing ſway, of the Orbs in the heavens. Fidelity p. 25is the ſilken ſtring that runs through the Pearle-chaine of all vertues, and duties. It is the Ecliptique line under which reaſon and Religion moves, without deviation: Be faithfull unto the Death, & I will give thee a Crown of Life, Rev. 2.10.Rev 2:10ſaith Chriſt to Smyrna. What is ſweeter then life? what more glorious then a Growne? what freer then guift? Who is a faithfull Steward; whom his Lord ſhall make ruler over his Houſehold, to give them their meat in due ſeaſon? Lu. 12.42, 43.blest 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 faithfull Servant, Mat 25.21.22.23.Matt 25:21Matt 25:22Matt 25:23thou haſt beene faithfull over a few things; I will make thee ruler ever many things: enter into thy Maſters joy. Enter thou into it, it cannot enter into thee: as if a man ſhould caſt himſelf into a fulſea of Felicity be faithfull 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 faithfull City become an Harlot? Zonah, foreignwhich is the darke ſide of the cloud, and next awaits its handling.

Not to inſiſt on their fancy, that conceive that Jeruſalem, (as too many Townes in this Kingdom) was now turned into Innes, Tavernes, and Alehouſes, becauſe the name Harlot is ſometimes in Scripture given to Victuallers, ſuch as Rahab was. Ioſh. 2.1.Josh 2:1There are two kinds of Harlots.

1. Lyra.Thoſe that proſtitute their bodies to carnall uncleanneſſe: of whom Lyra, and ſome others would underſtand the Text. It cannot be denyed, but this was one of Jeruſalems vices. Ier. 5.7.Jer 5:7They aſsembled by troopes in Harlots houſes. And it were an houre 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.Deut 23:18nor the price of a Dog, into the Houſe of God. 1. Harlots, and p. 26Whore mongers ſin againſt their fame, their ſubſtance, eſtate. Pro 6.33. Pro. 29.3. Pro. 6.28. Iob. 31.12. 1 Cor 6.18. Pro. 6.32. Gen. 39.9. Rom. 12.1.Prov 6:33Prov 29:3Prov 6:28Job 31:121 Cor 6:18Prov 6:32Gen 39:9Rom 12:1A Whore will bring a man to a morſ…ll of bread; againſt their children & family. It roots out all their encreaſe againſt their bodies, enervating, and emaſculating them; againſt their owne ſoules, 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. 6.19.1 Cor 6:151 Cor 6:19againſt the holy Ghoſt, whoſe temples our bodies are; againſt our neighbour, for this dart of uncleanneſſe ſmites through two hearts at once. Levit. 18.28.Lev 18:28Againſt 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.Hos 4:10Eph 4:19Hos 4:11Againſt all man-kind, by robbing it of the bleſſing of a due increaſe. Briefly, this ſin damps the light of reaſon, It makes the ſoule as a City without wals, ſurprizable by the moſt horrid ſins: It takes away the heart, and makes it liſtleſſe to any good and in ſome reſpects it exceedes Idolatry, 1 Cor. 7.14. Deut 23.2.1 Cor 7:14Deut 23:2becauſe an Idolaters child might enter the congregation, but a baſtard might not enter to the tenth generation. And becauſe God hath puniſht Idolatry with a permiſſion of adultery; giving ſuch over to unnaturall luſts; Rom. 1.24.Rom 1:24as now adayes, when women turne Roman Catholikes, they turne often Catholike, that is to ſay, univerſall women in body too. Now every puniſhment muſt ſurpaſſe that, whereof it is a puniſhment; otherwiſe it will, as an allective rather invite, then deterre.

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 owne writers ſpeakes of the reformation that a Pope wrought in their City: when hee entred the Popedome there were diverſe Stews in Rome; Tota Roma …upanar.when he dyed he left but one, all Rome was converted to one Stews Cornelius Mus Biſhop of Bitonto, in a Sermon p. 27of his at S. Laurences in Rome, cryed, 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 keepe Concubines, were yet forced to pay for a licence for them, becauſe they might keepe them, if they would; It was not the Churches 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 mans 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 beene Sodomites, and had their Ganymedes. Sixtus the fourth his Rierius. Iulius the ſecond his Germanus. Iulius the third his Innocentius de monte. Leo the tenth his Hippolitus. 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 Urbins paynter returne that anſwer to the Cardinall, that asked him, why he painted S. Peter, and S. Paul ſo high coloured, when they were meagre and pale with preaching, and faſting; he anſwer'd, that they bluſht to ſee, how thoſe, that ſtiled themſelves the Apoſtles ſucceſſours, degenerated from their pious examples.

Neither can we ſay, that our gardens are without theſe ranke weeds. This City grones under the frequency, and impudence of Harlots. The Sun oft riſes in a p. 28cloud, and bluſhes ſetting in a kind of remeditation of what obſcenities he hath beene a ſpectator in the day. It is a mercy even to extaſy, that the earth ſinkes not under her uncleane 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 ranke, or quality ſoever you are, let me ſay, that, though ſecrecy, potency, or place may exempt you from humane tribunals, Heb. 13.4.Heb 13:4yet, if S. Paul have any truth in him, Whoremongers, and adulterers God will judge.

2. But (under favour) there are another kind of Harlots more properly here intended. They are thoſe that proſtitute their ſoules. 1And that 1. either to ſinne, the worke of the Divell. 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; 2the 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 preferre them afore our Maker, or love God onelyonly for their ſakes, it is but a harlotry love. As if a Bride ſhould ſay, give me my Bride-groomes goods, I care not for his perſon; His ring ſuffices me, I deſire not to ſee his face. But theſe Harlots I alſo paſſe by, and deſcend to a Third kind, 3that proſtitute themſelves to Idols, the works of their owne hands. Which interpretation ſeemes to fall in moſt fitly with the foreign, the rationality, the ſcope, the contexture of the Text. For p. 29if a faithfull City be that, which in an entire, orthodoxe worſhip, cleaves wholy, and ſoly 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, ſenſeleſſe 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 idiome; there are an hundred Texts running parallell with this, according to this acception of the word, Harlot. Beſides, the hiſtories of the raignes of thoſe Princes, Vzziah, Iotham, and Ahaz (under whom Eſay wrote this Propheſie) doe teſtifie, 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 ſonnes, and daughters in the fire to the honour of Moloch. Thus was the faithfull City become an harlot.

1I might from the words thus expounded obſerve That it is an high aggravation of nationall ſinnes to offend againſt the contrary examples of Religious predeceſſors. For an Owle to come out of a Nightingales neſt. It will not advantage, (but judge us rather,) Mat. 3.9.Matt 3:9to plead with the Phariſees, We have Abraham to our Father, when his conditions, and ours are ſo diſproportionable. They are Abrahams children, that doe the workes of Abraham.Malo pater tibi ſit Therſues, dūmodo tu ſis Aeacidae ſimilis quam te Therſitae ſimilem producat Achilles. Iuven. Satyr. 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 fathers Coppy. The City was once faithfull, now turned harlot.

p. 30Secondly, Regis ad … pl…m …. R…h u… m… … pe mi…us nobili… Inven. Satyr. 8.that the purity and adulterating of Religion depends very much upon the temper, and quality of the Princes and Governours for the time being. Under the Raigne of King David, and Salomon, we heare not of theſe complaints; But when Uzziah, Iotham, and Ahaz came to the Crowne, the faithfull City becomes an harlot. The whole world is ready to compoſe it ſelfe to Princes examples, Subjects like Limners, worke much by the eye. 1 Chron. 13. Hoſ 13 2. 1 Kin. 14 15. 1 Chro. 1….2. 1 Chro. 20. 2 Chro 28.…4.1 Chr 13Hos 13:21 Kgs 14:151 Chr 1:21 Chr 202 Chr 28:4When Saul raigned, the Arke of God was not ſought to. Religion was neglected, When Ieroboam raigned, Calves were worſhipped. When David aſcends the Throne, Religion begins to recover breath, to revive to flouriſh. When Ahaz raigned, the doores of Gods houſe were ſhut.

Thirdly, 3That though the gates of hell cannot prevaile againſt the whole Catholike Church, Mat. 16.18. Rom. 11.20, 21, 22.Matt 16:18Rom 11:20Rom 11:21Rom 11:22it being founded on a Rocke; yet no particular Church can be ſo farre priviledged, 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 downe.

A Plant, that may be tranſplanted from ſoyle to ſoyle. A branch that may be broken off from the True Olive. God is ſaid ſomtimes to depart 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 Ier. 3.8. He is a free Agent, not bound to places, or perſons; not confined (as the Sun) within his Tropicks. And when he withholds his beames, or influence, the moſt glorious Church ſhall wither, and languiſh. Neither are the Ordinances chained to any, entayled on them, faſtned to their freehold; they are tranfitory, moveable, I…. 8.8.and may be alienated. How doe you ſay we are wiſe, and the Law of the Lord is with us? Loe certainely in vaine p. 31made he it, in vaine is the pen of the Scribe. Amos 8.11. Zach. 13.7. Zach. 11. laſt. 2 Chro 15.3.Amos 8:11Zech 13:7Zech 112 Chr 15:3God canſend a famine of the word; ſo that we may goe from Sea to Sea to ſeeke it, and not find it. The Shepheards may be ſmitten, and the ſheepe ſcattered. The lights may be dimmed, and darkned, The Prophets removed. Iſrael was long without a teaching Prieſt. They may be hidden, or ſlaine, as 1 Kin. 19.10. Or driven away, as Mat. 10.23. Or they may fly, as Iohn 10.12. Or a faction may be ſo prevalent, that the better ſide may be under hatches. And the darkeneſſe may be ſo condenſed, that for the preſent the light cannot breake through.

The truth may be ſo ſuppreſt, like a few graines of wheat amidſt a floore full of chaffe, it may be hardly diſcernible. As in Athanaſius his time the world wondred to ſee it ſelfe turn'd Arrian. Thus may a faithfull City become an harlot.

Therefore let us not dreame of the ſettled affixing of the ordinances to us.Application. If God ſpared not his naturall branches, the Jewes, but cut them off, he may not ſpare us; therefore be not high minded, but feare; Rom. 11.21, 22, 23. Ier. 3 8.Rom 11:21Rom 11:22Rom 11:23Jer 3:8as Saint Paul warnes the Romans. God takes it ill, that Iudah 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 looke for another to come. Abraham expected a City with a foundation. Heb. 11.10.Heb 11:10There is no firmeneſſe here. The faithfull City becomes an Harlot. But

Fourthly, 4That which I would make ſome pauſe upon is to acquaint you, what God eſteemes of Idolatry. Fond, doating man may think it a foyle 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 then p. 32Whore-dome. Hoſe. 2.19.20.Hos 2:19Hos 2:20Our conjunction with God is a marriage; our deſerting of him, or conjoyning 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 reſigne her ſelfe ever to a wanton, looſe, impudent courſe of life; leaving her husband, and fixing her affections on ſtrangers, rendring to them her ſervice, and obedience, and depending on them for her protection, and maintenan…e. Let us heare the Scripture ſpeake Thou haſt playd the Harlot with many Lovers. i. Ier. 3.1. Hoſ. 1.2.Jer 3:1Hos 1:2The Land hath committed great Whoredome, departing from the Lord. She is not my wife, Hoſ. 2.2.5.Hos 2:2Hos 2:5neither am I her husband, for ſhe hath playd the Harlot. Ephraim is joynd to Idols; let her alone: Hoſ. 4.17.18.Hos 4:17Hos 4:18they have committed Whoredome. The one verſe is exegeticall to the other. Apoc. 17.2. and 18.2. Moechia affinis Idololatriae. Tertull De pudici. Wiſd. 14.11.Rev 17:2Rev 18:2Wis 14:11In this ſenſe Babylon is call'd 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 Booke of Wiſedome, which in this is no Apocrypha. The inventing of Idols was the beginning of Whoredome. According to this interpretation.

The City, 1the Church of Rome, that was once faithfull,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 brooke no rivals) The Carpenter, …t Faber & piſtor mille dedere Deos. Non ipſa timemus, ſed cos ad quorum imaginem…cta, et quorum no.and the Baker yeeld them a thouſand Gods. When they reply, that they worſhip not Idols, but God in them: It is no more then the groſſeſt, heatheniſh Idolaters have pleaded for themſelves, as wee find in Lactantius, wee ſay they, feare not the images themſelves, but thoſe that are reſembled by them, and p. 33to whoſe names we conſecrate them. And in Arnobius, we worſhip the Gods by images. Beſides ſhall an adultereſſe alledge for her ſelfe, 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 doe, 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 doe. Beſides Micha is branded with Idolatry for erecting an image, though in memory of the God of Iſrael. And, Rom. 1.21.23. Iudg. 17.3.13.Rom 1:21Rom 1:23Judg 17:3Judg 17:13if 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 owne learned men feare that ſome of them are now in hell. However it be; this will no more excuſe them, then it would an adultereſſe to ſay, that ſhe lyes with none, but her husbands friends. All the water in Tiber cannot waſh Rome from Idolatry. Eſpecially when we find (and who would thinke they could be ſo infatuated, and beſotted?) that they worſhip Authonies Swine; Annaes Comb, Criſpins paring-knife; Francis Cowle, Georges Scabbard, Joſephs Breeches, Martins Boots, Thoma's Shooes, Roches Dogs. Theſe Romans ſacrifice to God, and to Mary, Deo, & Mariae Deo, & Mario.as the ancient Ethnicke Romans did to God, and to Marius for their victory over the Cimbri. And theſe deeds anſwer their Lawes, Conſtitutions, and Language.

It was promiſed at Rome, that what good man ſoever would ſay afore a Crucifix, ſeven Paternoſters, and ſeaven Avemaries, ſhould obtaine 56000. yeeres of pardon; 14000. granted by Gregory, 14000. by Nicholas; and 28000. by Sixtus the fourth. Nay heare how they beſpeake the Virgin Maries girdle; Oh bleſt girdle! make us inheritors of everlaſting life; keepe us from p. 43deſtruction; Flippoman: Iewell Replic. pag. 398. Gen. 20.6.Gen 20:6Oh pure girdle! preſerve thine heritage; be our ſtrength, ayd, wall, defence.

To rake no longer in this dunghill. Not long agee we our ſelves did fairely trot toward Idolatry, had not our courſe been checkt, 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 looke to our footing. 2Though Iſrael have plaid the harlot, Hoſ. 4.15. Hoſ. 2.7. 1 Ioh. 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 ſimulachronū ſtoliditate facile cō remnitnur. An. Civit.Hos 4:15Hos 2:71 John 5:212 Cor 6:16Ezek 16:15–37Rom 1:23yet let not Iudahſinne. Let us returne to our firſt Husband, as the Church reſolves. Let us keep our ſelves from Idols, as Saint Iohn 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, foreign 1 Pet. 4.3. Idolatry is the worſt kind of adultery, as the Metaphor is elegantly followd, and continued in Ezekiel. It is the principall crime of mankind, the higheſt guilt of any age; a hainous comprehenſive mother ſinne. It is a braine-ſicke, ridiculous ſinne, as it is delineated to the life. Iſay 44.9. to 21. As good blocks, as Images have layne at the fireback, and have boyl'd Diagoras his turneps. In a time of danger they are not able to keepe themſelves, much leſſe their keepers. Aeneas at the conflagration of Trey was faine to ſave his gods. What more then madneſſe is it, that the ſenſible ſhould adore the inſenſible; they that have the uſe of reaſon, the irrationall; the living, the liveleſſe; they that are heaven-bred, earthly ſtocks. To make images, much more to worſhip them is contumelious to God, foreign (ſaith Clemens ad Corinthios) what more ſtolid, and inſufferable then to turne the glory of the incorruptible God into the image of a p. 35man, a bird, a beaſt, as Saint Paul aggravates it.

It frets God, tha'ts the word, Ezek. 16.43. It is unfaithfulneſſe (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 betweene God and us. Hoſ. 2.2. It gives away Gods honour and glory. Iſay 42.8. Act. 15.20.Acts 15:20It brings Divine Majeſty into contempt. It is a hatred of God, as is implyed in the ſecond Commandement. It pollutes the ſoule. It provokes God to give us up to a reprobate ſenſe. It is threatned 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.Ezek 16:42Hos 4:17I will be quiet (ſaith God) I will be no more angry. Ephraim is given to idols, let him alone. He is a privileg'd perſon, he may runne to hell without interruption. It is fatall to any Nation. Moſt of the miſeries, tranſportations, captivities of Iſrael ſprung from idolatry. For other crimes God, Ezek 16.23. Iud. 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.Ezek 16:23Judg 10:6Judg 10:82 Chr 28:23Ezek 16:40Ezek 16:48and his people (like husband and wife) may have unkind bickerings, but for this he caſts them off. Woe, woe is thee for it, ſaith God. For this Iſrael was vexed 18. yeares. This ruin'd Ahaz and all Iſrael. This is threatned 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 man-ſlayer. Doe you aske whom he ſlayes? why, himſelfe. Doe you demand at how many blowes? why? with ſo many as idolatries. In a word; Idolaters are ranked among that damned crue. Apocal. 21.8.

Theſe conſiderations moved Iuſtin Martyr to ſay, I would not beleeve God himſelfe, ſhould hee ſay, I ſhould worſhip images. Never let thoſe hands Sacrifice to idols, which have receiv'd Chriſts body, and would receive the Crowne of glory; ſaith Cyprian de Lapſu. God is more chaſtly worſhipt without images, p. 36could Varro the Philoſopher ſay, Euthymius, Fatuum eſt imaginem facere adrep. aeſentandum D…um, velcam revere…. Durandus. Multo faciliusom niumunag…ū cultus poſſit removeri, quā 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, complaines 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, then the meaſure, and manner of that worſhip can by any manbe deſined, ſaith Eraſmus. Since wee are compaſt about with ſuch a cloud of witneſſes, ancient, moderne, Fathers, Schoolemen; and ſome ſoberer Papiſts, all ſworne enemies to idolatry: (I might adde Turks, who hate an image, becauſe they have read the Pentateuch, the five bookes of Moſes) God forbid, that this faithfull Kingdome, 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. Righteouſneſſe lodged in it.

It is a rule for the moſt part true, that in Scripture, when the word Righteouſneſſe is found alone, (I ſpeak not of imputed, but imparted righteouſneſſe; and that not onelyonly impreſt in the ſoule, but alſo expreſt in the life, not onelyonly towards God, but alſo towards man.) It includes judgement alſo. But when we find judgement, and righteouſneſſe, or juſtice in conjunction (like a bright Conſtellation,) They differ, either as ſpeciall, and generall. Or the firſt we confine to the publike; the latter wee enlarge to the private, and ordinary exerciſe of juſtice.

Jeruſalem was full of judgement.

p. 37Generally, perſons of all rankes, in all kinds of cauſes did put all kinds of judgement in execution. Imagine the Prophet had thus enlarged himſelfe. 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 penall ſtatutes, no extorting of judgement, it dropt as kindly as honey from the combe; as Francis the firſt of France, when a woman kneeled to him to beg juſtice; bad her ſtand, for, ſaid he, juſtice I owe th…e woman; if thou beg any thing, let it be mercy.) There was no reſpect of perſons, but every man far'd as his cauſe was (as the Areopagites uſed to heare cauſes, and adminiſter juſtice in the night, and by darke, 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 runne currently, but the ſtreame 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 talke 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 Lawes, that (cobweblike) might hold ſmall flies, and ſuffer great hornets to breake through. No, no. The Judges and Magiſtrates were as Noahs Arke to take in weary Doves. As the hornes of the Altar for oppreſt innocence to betake it ſerſe unto. They curbed the inſolencies, and reform'd corruption in inferiour Officers. They removed all obſtructions that juſtice might runne downe like a mighty ſtreame. Nor feare, nor favour, nor great mens letters did ſway them. p. 38They conſidered, that they were men afore God, though Gods afore men. Pſal. 82.6. Exod. 4.20. Iudg. 7.10. 1 Chron. 29.23. Rom. 13.2.Ps 82:6Exod 4:20Judg 7:101 Chr 29:23Rom 13:2That their Rod was Gods, as Moſes rod. Their ſword Gods, as Gedeons. Their Throne Gods, as Davids. Their power and authority Gods.

The Plaintifs, or accuſers did not informe and proſequute through malice, envy, or for advantage. They did not fiſh for words, ſyllables, or letters to catch unwary, well meaning men. They would not coyne falſehoods; nor make hard, uncharitable, rackt conſtructions of indifferent, harmeleſſe words, and actions. Witneſſes had not hackny conſciences, like our knights of the Poſt. They were not ſuborn'd to ſweare truth out of the Court. The Lawyers, Advocats, pleaders, would not call evill good, Iſay 5.20.Isa 5:20and good evill, bitter ſweet, &c. Nor abuſe the Judges favour in granting them liberty of ſpeech: Nor turne juſtice into vineger by delayes: Nor pervert, wiredraw, or ſhrivell up wholeſome lawes to the prejudice of afflicted, overborne innocence. Canes venatrci.The ſetting dogs, the Informers, that lye at catch, were not countenanced, or were ſeverely puniſht upon any falſe, unjuſt, or malicious information. The ſubordinate Officers durſt not help Potent Delinquents out of the bryers, nor ſuffer poore men tempeſt-toſt in Law to languiſh in their buſineſſe within ken of harbour for want of giving a ſop to Cerberus, or offring 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, foreign, as the Septnagint. foreign Per noctavit: Iuſtitia eſt, quae dat cu…l… bet, quod ſuū, nihil arri…iens alienum. Ambr. 1. de offie.Juſtice tooke quiet reſt, and repoſe there. It was the ordinary, ſtanding houſe, and Seate of juſtice, It dwelt there. There Righteouſneſſe was at home. The Citizens did render to every one their owne (which is the definition of Juſtice) In a diſtributive and commutative way (which are the kinds of juſtice) According p. 39to the Law (which is the rule of juſtice.) The Law of God, of nature; of Nations; and the municipall, ſtatute, judiciall Lawes eſtabliſhed among them: And that, not according to the captious letter alwayes, 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. Unſway'd in negotiations with all rankes of men; great and ſmall; acquaintance, and ſtrangers; friends, and foes.

Of this Eucracy; this healthfull temper, and conſtitution the City once was.

But loe, a ſtrange turn, a viciſſitude, a revolution in the face of things. This was too good to hold. Turne your eyes to the blacke ſide of the cloud. Righteouſneſſe lodg'd 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 Gods houſhold creature.

Againe we ſee, that they that had broken their Faith with God, would not keepe 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 ſoules, by ſilence, and connivence; 2 Kin. 12.3. Rom. 14.13. Iro. 7.18. 1 Kin. 21.25. 2 Sam. 13.15. Dan. 3.4.5.6. act. 26.11.2 Kgs 12:3Rom 14:131 Kgs 21:252 Sam 13:15Dan 3:4Dan 3:5Dan 3:6as Jehoaſh was to the people. Or by example, and ſcandall, as in the Epiſtle. Or by inticement, as the ſtrange woman to the young man. Or by incitation, as Queen Iezabel to King Ahab. Or by counſell, as Ionadab was to Amon. Or by command as King Nebuchadnezzar was to the people. Or by compulſion, as Saul to many Saints. Or guilty, p. 40though 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.Ezek 24:7At leaſt ſweld with unadviſed, implacable anger, and rancored envy, which in our Saviours, Mat. 5.21.22. 1 Ioh. 5.15.Matt 5:21Matt 5:221 John 5:15and S. Iohn's account are a Tantamount to murder. Or elſe guilty of rapine, violence, oppreſſion, grinding the faces of the poore; perſecution (which of the Prophets, Act. 7.52.Acts 7:52have not your fathers perſecuted? ſaith Steven. Racking of rents (ſo call'd 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 oyl to feed the Lampe, is to extinguiſh it. Briefly, Deſpoyling others of their eſtates by colluſion, fraud, or a pretended courſe of Law or equity; which is murther. For it is all one to take away the Life, or the lively-hood.

Next, Their ſilver was become droſſe, whether you take the ſilver for men famous, for piety, and profeſſion of Religion. Plato de Repub.As Plato cals juſt men golden, and ſilvermen. The turn'd reprobate mettle, as the Prophet phraſes it. Ie…. 6.30. In concil. Triburienn An. Dom. 895.As it was ſaid in a councell: time was, when there were golden Prieſts, though wodden chalices; now there are golden chalices indeed; but wodden Prieſts. Or whether this ſilver be the ordinances of God; as the word is by the Pſalmiſt compared to ſeven times tryed ſilver. Pſal. 12.6. Quid numisma…a, niſi divini ſermones imagin in magni regis impreſſam habentes Origen. in Iohan. foreign 2 Cor. 2.17. Mo…eta falſ….Ps 12:62 Cor 2:17It is ſilver for its beauty, firmneſſe, incorruptibility, and value. What is this mony (ſaith Origen) but Gods 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 cals corrupting the word of God. Or (as the greeke word imports) playing the drugſters, or huckſters with it for gaine.

Or whether (with D. Kimchi, and others) we underſtand p. 41it literally of embaſing of bullion and coyne; 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 mixt 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. &c. Cypr. Epi. 2. Donato. ſincera ſine cera ſimplex ſine plica.prevarication in Courts of juſtice. (Juſtice is like wine refreſhing the heart of the oppreſt) they did beare, and keepe up formall proceedings, and make a noyſe in courſe, as if they were zealous onelyonly for juſtice; and yet underhand poyſon'd, 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 reſerv'd, where it ſeem'd to be defended. Who ſhall ſuccour the oppreſt? the Patron? he prevaricates. The Judge? he ſels his judgement. He that ſits to puniſh crimes, commits them. &c. To returne to the Text. There is hypocriſy in all their commerce. Mingling bad with good, & ſelling all for the beſt. They uſe falſe weights, and deceitfull meaſures. They turne Oeneus into Peleus; as it is obſerved by the Critiques on the Text. There is no pure, ſincere, genuine dealing among them. No ſimplicity, no plainneſſe, no integrity in their trading. Plaine-dealing hath beene alwayes counted a jewell; but yet men have thought, that they that conſtantly uſe it are like to dye 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. 17.33.1 Kgs 18:212 Kgs 17:33When men will Halt betweene God and Baal. And ſeeme (like them in Samaria) to feare God, and to ſerve other Gods too. Speaking (like the p. 42Jewes children) halfe the language of Aſhdod. Nehem. 13.14. Aoſ. 7.8. …eph. 1.5.Neh 13:14Being (like Ephraim) a cake not turned, halfe baked. Swearing by the Lord, and by Malchom. Shifting their ſayles 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 omniū. Matri indicaſſem non me quidemiam eſſe manichaeum. Sed nec catholicum Chriſtianum. Aug. confeſſ. l. 6. c. 1.and ſcenes. Bridge-makers; reconcilers betweene God, and Dagon; betweene religions aſyſtaticall and inconſiſtent. Making up a linſy-wolſy mungrell Religion. Making uſe of all ſides to advance ends. Like Metius Suffetius, alwayes 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 bee neither Jew, Chriſtian, nor Pagan, but a hodge-potch, a Babell, a Chaos of all. Like Redwald the King of the Eaſt Saxons, who had in his Chappell one Altar for Chriſt, and another for ſacrifice to devills. As Augustine confeſt of himſelfe. I told my mother (ſaith hee) that now I was no Manichee; but heare 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 betweene ſeverall Religions can bee zealous in neither. 1As a river cut into many channels runnes ſhallow in all.

God abhorres plowing with an Oxe and an Aſſe together. Deut. 22.10. Rev. 3.15.16.Deut 22:10Rev 3:15Rev 3:16Hee preferres key-coldneſſe afore luke-warmeneſſe. As wee uſe to disburthen our ſtomacks of lukewarme meates, and drinks. If meates be hot, they contract the ſtomach by exſiccation; if cold, by pinching it; both which helpe concoction; but luke-warme meates dilate the ſtomach, and keepe it open, that it cannot diſgeſt them.

p. 41It is juſt, that a Neuter ſhould be ſuſpected and hated on both ſides: 3ſuch have been execrable in all wel ordred States. Solon out-law'd theſe halvers. I am ſure, that he, foreign. Plutar.who in Religion is on both ſides, is on no ſide.

Such (fourthly) will quickly apoſtatize from what they profeſſe. No marvell this City turnes harlot, 4when her wine is mixt with water. He that is ſurpriz'd with the dead Palſie on one ſide will ſoon be ſtrooken on the other. Theſe (like Noahs Dove) goe, and come; goe and come to the Arke of Religion; and at length goe, and never returne againe.

This mixture is a ſad prognoſticke of approaching ruine of the guilty.

Fame, and the eye, Non patitur ludum fama, fides, oculus. Eccle 2.13.Eccl 2:13and our faith will not be playd with. Woe to him (ſaith Salomon) that goes two manner of wayes. 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.Ezek 43:8and their poſt by my poſts; and the wall betweene me, and them. As if as this day, he ſhould ſay, there is Maſſe on one ſide the wall, and my Service on the other. He never diſgeſt this affront. Anastaſius the Emperour labouring to reconcile the Arrian, and the Orthodoxe, was ſlaine 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. 18.21.1 Kgs 18:21If 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.Acts 26:29

I had now caſt anchor; but that this paper calls upon me to adde a word of charity, and mercy to my diſcourſe of judgement and juſtice, the argument of my p. 44Text, Pſa. 101.1Ps 101:1That my ſong (like Davids) may be of mercy, and judgement. It is not ſufficient to give others their owne, which is the proper worke of juſtice; unleſſe alſo we give ſomewhat of our owne to others; when charity ſues out a divorce betweene us, and a part of our goods, Iam. 2.13.Jas 2:13Judgement without mercy (ſaith Saint Iames) to them that are all for juſtice, and ſhew no mercy. To the glory of God be it ſpoken; to the incouragement of others, and to the ſtopping of the mouthes of the Romaniſts, that are alwayes crying, we are all for faith, and nothing for workes. Behold a liſt of this Cities this yeers works of charity. Not extorted from them, as the Papiſts are from them, by a Prieſts hovering over expiring carcaſſes, and threatning Purgatory, differing nothing from hell, but in duration.

The terror whereof on them that are ſo fond to credit it, will worke ſuch an impreſſion; that to avoyd it, they will disinherit all their children, and undoe all their family. The love of Chriſt (I hope) hath conſtrained you to ſuccour, harbour, and relieve his afflicted members. Then the paper was read.

All this is well; if you bee humble (for the eye of man, if you aime at that, is a baſiliske, that kils all good workes.) And if you be conſtant. Be not weary of well doing. Be ſtill like your ſelves. Never give cauſe to the world to expoſtulate, (as Iſay doth in my Text) How is this charitable City become mercileſſe? Charity did lodge in her, but now flinty-hearted, and cloſehanded miſers. Remember that riches are call'd goods, not becauſe they make you good, but becauſe you may doe good with them. That God made thee rich, and thy brother poore to exerciſe his p. 54patience, and thy liberality. That Chriſt came to ſave your ſoules, and not your purſes. That we may be brought to that exigence our ſelves, that our brethren in Ireland, and others are now preſt with. That the wheele may turne, and we become ſuitors to thoſe, that are now our beads-men, and orators. That the poor are Gods treaſury, and Chriſts hand that receives our almes. 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 doe to a Jew. That Auguſtus thought that day loſt, wherein he had not done ſome good. That when Marke Anthony was downe the wind, he proteſted, that he had nothing now left him, but what afore he had given a way. That Chryſoſtome calls liberality, a kind of negotiation, a merchandize for our ſelves. And Tertullian ſtiles it, a moſt gainefull art. It is but ſowing of ſeed, which wee thinke not loſt, becauſe it is committed to the ground; we rather expect a rich crop, and returne.

But yet (for a farewell) ſtill eying 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 Righteouſneſſe, and judgement. Charity muſt flow out of juſtice. Be ſure you give your owne. You muſt not thinke to ſatisfie, for eating many men, by feeding one. To breake a mans limbes, and then ſend him to an Hoſpitall; to undoe many, and then to maintaine a few is but poore charity. Selimus the Turkiſh Emperour would not erect an Hoſpitall with that money which he tooke from the Perſian Merchants. God will not accept of almes out of an oppreſſors hand. Yee tell us (ſaith Bernard) how many you have fed, and cloathed, but not how many you have killd, and rob'd. The poor (ſaith Pliny) are not to be fed like the whelps of wild beaſts with blood, and ſlaughter.

God hath ſhewne thee, O man, what is good p. 46(ſaith the Prophet) to do juſtice, and love mercy. Firſt to doe juſtice, then to love mercy. But juſtice firſt, and then as mercifull as you will.

Firſt repay, and then give.

Now the God of heaven make us a faithfull City and keepe us from corporall, and ſpirituall adultery. Continue us juſt, and righteous. Preſerve our ſilver without droſſe; and our wine unmixed, &c.

ΔΟΞΑ ΘΕΩ

End of the text · William Price, Sermon 13 April 1642 (1642)