The practice of repentance. Or A sermon preached at Pauls Crosse, the fifteenth of September last passed, by Radford Mavericke, preacher of Gods word in Devon

THE PRACTICE OF REPENTANCE . IEREM. 4. 14. O Ierusalem , wash thine heart from wickednesse , that thou mayest be saued ; how long shall thy wicked thoughts remayne within thee ?

Exordium .

SEeing this my Text seemeth to be but an abrupt speech of our Prophet , I shall the lesse neede to be curious in obseruing the Coherence of the same . Coherence . Yet being well obserued , we shall finde that it hath good dependency vpon the former part of this Chapter , where the Prophet biddeth Israel to returne to the Lord , and now sheweth them how they should returne , by willing them to wash their hearts from wickednesse , saying , O Ierusalem , wash thine heart , &c.

Diuisio .

In which wordes , we may obserue two generall parts : First , an Exhortation . Secondly , a Reprehension .

An Exhortation to Repentance .

The Reprehension , for that they linger so long their Repentance .

The Exhortation in these wordes , O Ierusalem , wash thine heart from wickednesse , that thou mayest be saued .

The Reprehension in these wordes , How long shall thy wicked thoughts remayne within thee ?

In the exhortation I obserue foure circumstances . Who exhorteth ? Ieremie . Who are exhorted ? The people of Ierusalem . Whereunto they are exhorted ? To Repentance . Wherefore ? That they may be saued .

First then we are to consider in the exhortation who exhorteth , namely Ieremie , one of the Lords Prophet , Excelsus Domino , one very highly beloued of the Lord , knowne vnto God before he was formed in the wombe , sanctified in his Mothers belly , and ordayned to be a Prophet vnto Nations . For so it is read in the Text :

Then the Word of the Lord came vnto me ( saith Ieremie ) Ierem. 1.5 . saying , Before I formed thee in the wombe , I knew thee , and before thou camest out of the wombe , I sanctified thee , and ordayned thee to be a Prophet vnto Nations .

Obser . 1 Now , in that Ieremie is appointed and ordayned to be a Prophet vnto Nations , specially vnto Ierusalem , before he was borne , We are to obserue therein , the care that the Lord hath for the good of his Church and Children , long before , in prouiding for them , Pastors & Teachers , likewise Kings , Queenes , Captaynes , and Gouernours , who are nursing Fathers , and nursing Mothers , as well to Church as Common-weale .

Example . So were Moyses and Aaron prouided , and miraculously preserued , for the deliuerance of the Israelites of Egypt . Exod. 2.

So was Ioseph before that , for the preseruation of that whole Family , which grew afterward into so great a Nation . Gen. 41.

So was Queene Hester and Mordecay preserued from the conspiracy of that wicked Haman , for the great good of the Iewes , who were adiudged to the slaughter . Hest. 6.

So was King Dauid preserued first from the Lyon and the Beare , and afterward from Goliah and Saul , that he might feed the children of Israel prudently with all his power . 1. Sam. 17.37 .

So was Iosias , Hezechias , and other godly Kings : so was Samuel and the rest of the Prophets : so was Paul and the rest of the Apostles , all prepared and prouided for the good of Gods Church as well of the Gentiles as of the Iewes .

So was that good and great King Constantine ordayned of God , to giue some breathing time to the persecuted Christians , after their so many and cruel persecutions .

So likewise we may say , was Iohn Husse , Hierome of Prage , Martin Luther , and other godly Preachers , stirred vp and preserued by Gods owne power , to oppose themselues against the Pope , and to bring a new light , as it were , vnto the World .

So were many godly Bishops and Preachers saued and preserued in Queene Maries raigne , from the rage of that bloudy Bonner , and other cruell persecuters .

So was our renowned Queene Elizabeth ( worthy of lasting memory , very strangely and miraculously saued and preserued at that time , when shee had often written her owne Epitaph , Tanquam Ouis , with her owne hand .

And to conclude ( for of such examples there is no end ) who doth not see , and with all thankefulnesse acknowledge , the blessed prouidence of a gracious God , in preseruing King Iames , our most gracious Soueraigne , from danger of death , euen before he was borne ( as his Maiestie confesseth in his speech to the Parliament ) from the point of the Dagger , before he was our King , and from many most vile Treasons and Treacheries sithence God gaue him vnto vs ? ( Not to name the Gunne-powder Treason for the horror thereof ) and all this ( doubtlesse ) if God make vs thankefull , for the euerlasting good of those Churches and Kingdomes , ouer whom Gods only prouidence hath placed him ; whose grace guide him in all the pathes of pietie , and whose right hand shield him from all malignitie either of forraine or domesticall foes .

Vse 1 The vse that must be made hereof , is this , that whether he be a King or a Prince , a Priest or a Prophet , or whatsoeuer office wee haue either in Church or Common-weale , we must know and acknowledge , that God hath aduanced each one to this or that place , that dignitie or this honor , onely or chiefly for the glory of his owne name , and for the speciall good of his Church and Children .

Vse 2 And we must all know farther , that no man commeth into this world , by chance , but for some end and purpose , and that God doth set euery one his taske , allotting some speciall dutie to euery one of his seruants , whereunto he ought specially to attend .

This point is not vnnecessary to be vrged in these dayes : but I cannot stand to insist vpon it . Only this may be remembred in particular , that because our Prophet Ieremie was specially and extraordinarily chosen and ordayned of God to so great and hard a taske , as to be opposite to the whole world , as it were , therefore God did extraordinarily comfort and encourage him , as he did the rest of his Prophets and Apostles ; The same God , no doubt , it is , that to this day doth , and for euer will helpe and strengthen the poore indeuours of all faithfull and painefull Pastors , that labour in the worke and Ministerie of his Word , for the increase of your faith , the end whereof is the saluation of our soules .

And so much for the first circumstance , who exhorteth , namely , Ieremie , a great Prophet of God , yet a man subiect to many sorrowes , and sundry infirmities , as the best of Gods seruants euer haue beene , and euer shall be in this world .

The second circumstance .

The second circumstance is , Who they are that are exhorted . And I say , the people of Ierusalem , all the inhabitants thereof , both King , Priest , and People , none excepted . But the Prophet Ieremie saith , O Ierusalem ! I answere , it is a figuratiue speech , vsuall in the Scripture , Continens pro contento , naming the Citie for the Citizens therein contayned . In the Gospell it is said , that all Ierusalem went out into the wildernesse , vnto Iohn Baptist , that is , the people of Ierusalem . And Christ saith , O Ierusalem , Ierusalem , which killest the Prophets , and stonest them that are sent vnto thee .

Now we know , it was not the Citie , but the Gouernours of the Citie , the Kings , the Priests , and the People , that killed the Prophets , and after that CHRIST IESVS the Prince of Prophets . Therefore by Ierusalem is meant the people of Ierusalem , like as by the world is meant the things and people of the world .

So then , it is the people of Ierusalem that are here exhorted to Repentance , notwithstanding they were the peculiar people of God , and dwelt in the most famous Citie of the World .

Doct. The lesson that we may learne hereby is this , that no place in the world can priuiledge any one from sinne : for had not Ierusalem sinned , and grieuously sinned , they should not haue needed exhortation to Repentance , nor reprehension for not repenting .

Adam sinned in Paradise , the Iewes sinned at Ierusalem , the Pope sinneth at Rome , the Hermites in the Wildernesse , no change of place , but the gift of grace stayeth the course of sinne : all men haue sinned at all times , and in all places .

Vse 1 The vses hereof may be : first , for reproofe against Pelagians and Semipelagians the Papists , which dreame I know not of what perfection , as though they had beene borne aboue the Moone , and had had no touch or taste of Adams sinne and contagion : but this heresie though it be ancient , needs no other confutation , then the common experience of all the world .

Vse 2 Secondly , it may serue to teach vs all , to walke warily and circumspectly in euery place , because we can come into no place , but we shall meete with occasions enow to entice vs vnto sinne , which occasions wee must auoide as much as possibly we may .

Vse 3 A third vse may teach all Pastors and Preachers , to labour by all meanes possible in this dutie , to conuince the world of sinne , as Christ exhorteth , wheresoeuer they be placed .

Vse . 4 The fourth vse may be for Magistrates , to learne them to looke well about them , to haue their eyes in euery corner , to seeke and finde out the tract and haunt of sinners , to punish sinne seuerely , when and where it is found ; lest it be said vnto them , They haue borne the sword in vaine . It was a sage saying , Seeke not to be in authoritie , except thou canst mightily put downe sinne ; the Sword and the Word should goe together in this dutie .

A fifth vse we might here insert , that seeing Ierusalem it selfe , nor any other Church or Kingdome in the world , is free from sinne , and the purest Churches that euer were , had their many imperfections ; therefore none should separate * * Papists for Rome and Rhemes . Brownists for Amsterdam . themselues from the societie of the faithfull in any Church , State , or Kingdome , where Christ his Gospel is purely preached , his Sacraments rightly administred , and good discipline established , for the punishment of sinne . And this doctrine will fall hard vpon the consciences of Recusant Papists , that runne to Rome or Rhemes , as also vpon our Brownists or Separatists whosoeuer , that like Amsterdam better then England , haply because it is better and fitter for their purposes .

And so much for the second circumstance .

The third Circumstance .

The third circumstance , and which is most materiall , and therefore hath neede most to be stood vpon , is , The matter or thing wherevnto they are exhorted , and that is ( doubtlesse ) vnto Repentance , a point very much vrged , but coldly practized .

Iohn Baptist began with this doctrine , & Christ the Son of God did second him , saying , Repent : for the Kingdome of beauen is at hand : repent and beleeue the Gospell . This we know was alwayes the manner of the Prophets before that time , to call people to Repentance . And it was the first and chiefest point of doctrine , which the Apostles of Christ were commanded by our Sauiour to vrge after his Resurrection , That Repentance and Remission of sinnes should be preached in the name of IESVS , beginning at Ierusalem : Luk. 2. Where our Prophet Ieremie prophesied long time before .

Ob. But if Ieremies minde and purpose were to exhort the Iewes vnto Repentance , why doth he not vse plaine words to perswade thereunto ?

Answ. I answere , that this Metaphor of washing which our Prophet vseth in this place , is farre more significant , then if he had exhorted to Repentance in plaine termes . For now , in stead of one word which he might haue vsed , namely , Repent , he vseth such wordes , whereby they are both exhorted to Repentance , and also taught how to repent . We will therefore consider the wordes in particular , and take them both for an exhortation , and as a direction to Repentance : Only this one thing I would craue by the way of intreatie , that hereafter , in all this Sermon , you would not take these wordes of our Prophet any more as spoken to the Iewes , but directed vnto vs : for whatsoeuer is written , you know , it is written for our learning . And as Ierusalem , to whom this was first spoken , was a type and figure of the Church of God , so doth this exhortation , Wash thine heart from wickednesse , belong to all Churches and Kingdomes , Cities & Countries , Nations and People , to all ( I say ) in generall , and to euery one in particular ; euery one hath neede to haue his heart washed and clensed from wickednesse .

So that now in this third circumstance we must speake of three things . Three things . First , of washing , or clensing . Secondly , of washing or clensing of the heart . Thirdly , of washing or clensing the heart from wickednesse .

And first , of washing or clensing .

1. Note , Washing . This Metaphor of washing , as it is very significant , so it is very vsuall among the Prophets .

The Prophet Esay , when he had most sharply reproued the same Nation of the Iewes , calling the Princes thereof , the Princes of Sodome , and the People thereof , the People of Gomorrah , vpbrayding them that they were a finnefull Nation , a People laden with iniquitie , and corrupt children , telling them plainely and peremptorily , that the whole head was sicke , and the whole heart was heauy , that from the sole of the foote , to the crowne of the head , there was no whole part , but wounds and swellings and sores of sinne , full of corruption ; and so proceedeth on with such terrible menacings and threatnings , as though the Lord had vtterly reiected them , and would neuer receiue Prayer or Oblation more at their hands ; for it was a burthen vnto him . Yet on a sudden , the Prophet changeth his speech , and exhorteth them to Repentance , with these like wordes of our Text , Wash you , make you cleane , take away the euill of your workes from before mine eyes , cease to doe euill , learne to doe well , seeke iudgement , releeue the oppressed , iudge the fatherlesse , and defend the widdow .

Obser . Where-hence I obserue , that washing and clensing are fit wordes to expresse the nature of true Repentance : which thing also was plainely signified , by the diuers washings in the Leuiticall Law : Leuiticall Law . for such indeede is the nature of sinne , before it be truely repented of , that it maketh man more vgly in the sight of God , then the foulest Leper in the world can be in the sight of man .

And indeede , to speake all in a word , sinne is a spirituall Leprosie ; and therefore if Naaman the Syrian had neede to wash himselfe seuen times in the floud of Iordan , which signifieth the Riuer of Iudgement , before the could be clensed from his bodily Leprosie , how many times aboue seuentie times seuen times haue wee neede to be washed and clensed from our spirituall Leprosie , which hath so taynted and soyled our bodies and soules ; that all the water in Iordan is not able to clense one soule from this disease of sinne ; but only the blessed bloud of our sweet Sauiour that was baptized in Iordan is it , that must clense vs from all sinne !

For this cause Christ the true Physician of our soules , did of his gracious goodnesse cure and clense many Lepers from the filth of their bodies , that thereby he might make knowne to the world , that it is he onely which was appointed by God to bee to the purgator and clenser of our soules , as Saint Iohn sayth : The bloud of Christ clenseth vs from all sinne . 1. Iohn . 1.7 . And the same Apostle , in the Reuelation , signifyeth vnto the seuen Churches , that it is Iesus Christ which loued vs and washed vs from our sinnes in his bloud . Reuel. 1.5 . This cleansing and washing of our sins in the bloud of Christ , was prefigured in that bloud of the Paschall Lambe , wherewith the Doore postes of the children of Israel were stricken ; Exod. 12.7 . And also in the bloud of those sacrifices , which Aaron was to offer , part of the bloud whereof was to be put vpon the hornes of the Altar , with his finger , and the rest of the bloud to be powred on the foote of the Altar . Exod. 19.12 .

Many such Ceremonies , and prefigurations are euery where to be read in the old Testament , the truth and substance whereof was accomplished in the new . Therefore Saint Austen saide well , The new Testament was wrapped vp in the olde , and the olde vnfolded in the new : Nouum in veteri obuolutum , vetus in none explicatum . All which are more plainely opened vnto vs by the Apostle in the Epistle to the Hebrewes , where he sheweth , that all things almost were by the Lawe purged by bloud , and without sheading of bloud was no remission . Hebr. 9.22.23 . And hee addeth further , that it was necessary that the similitude of heauenly things should be purified by such things , but that the heauenly things themselues are purified with better sacrifices then these .

Moreouer , Isaack . Isaack , who was readie to be sacrificed , was a true figure of Christ , which was the substance that was sacrificed for vs , being both Priest and sacrifice , who offered himselfe for our sinnes vpon the Altar of the crosse , his holy body , being the night before he suffered , washed all ouer with his owne most precious bloud , like as the high Priest was vsed to bee washed the night before hee came into Sancta Sanctorum . And his sacred side , when he hung vpon the Crosse , to the very piercing of his harmelesse heart , was opened with a speare or launce . Vt pateant viscera per vulnera ( saith Saint Austen sweetely ) & vt per foramina Corporis , pateant arcana cordis . Augustin . That the bowels of Christs loue might appeare in his wounds , and that the secret sweetnesse of his heart towards vs might be shewed foorth through the windowes or holes of his body .

Hence issued , saith the Scripture , both bloud and water : Iohn . 19.34 . bloud , because without shedding of bloud there was no remission ; water , to signifie the continuall washing of our sinnes in the bloud of Christ . 1. Iohn . 2. 5.

This is that Iesus Christ , saith Saint Iohn , that came by water and bloud : not by water onely , but by water and bloud , and it is the Spirit that beareth witnesse ; for the Spirit is truth .

For there are three which beare record in heauen : The Father , the Word , and the holy Ghost ; and these three are one .

And there are three which beare record in the earth : The Spirit , and Water , and Bloud ; and these three agree in one .

If we receiue the witnesse of men , the witnesse of God is greater ; for this is the witnesse of God which hee testified of his Sonne :

He that beleeueth in the Sonne of God , hath the witnesse in himselfe , Hee that beleeueth not God , hath made him a lyer , because hee beleeueth not the recorde which God witnessed of his Sonne .

And this is the record , that God hath giuen vnto vs eternall life , and this life is in his Sonne .

He that hath the Sonne of God , hath life , and he that hath not the Soune of God , hath not life .

Here ( beloued ) is life , here is water of life offered vnto vs . Ho , euery one that is athirst , come , saith the Euangelical Prophet , come buy without siluer ( that will not the Pope doe , he will not sell his pardons without siluer : ) but the Prophet saith , Come buy without money , without penny or pennie-worth . Esay . 55.1 .

Therefore it was that our Sauiour himselfe cried out in the last and great day of the feast , If any man thirst , let him come vnto me and drinke ; Iohn . 7.37 . And likewise saith vnto the woman of Samaria , John . 4.10 . If thou knewest the gift of God , and who it is that sayeth vnto thee , Giue mee drinke , thou wouldest haue asked of him , and hee would haue giuen thee water of life . And in the last of the Reuelation , The Spirit and the Bride say , Come : and let him that heareth , say , Come : and let him that is athirst come ; and whosoeuer will , let him take of the water of Life freely . Reuel. 22.17 .

Vse . Now to make vse of all this , let vs call to remembrance , what the Eunuch saith vnto Philip in the eight of the Acts ; See , saith he , here is water : What should let me to be baptized ? Philip answered , If thou beleeuest with all thine heart , thou mayst . Act. 8.

So may you all say vnto me , beloued ; Here you propose vnto vs Water , and here you propose vnto vs water of Life : What should let , that wee should not bee saued ?

I answere you all in generall , and euery one in particular , out of my Text , If thou wash thine heart from wickednesse , thou mayest be saued .

Thou art a Christian , and the badge of a Christian is Baptisme : As Water doth serue to wash away the filth of thy body ; so , the effect of Baptisme is to wash away the filth of thy soule .

Thou art buried by Baptisme , into the death of Christ , that like as Christ was raysed vp by the glorie of the Father . so thou shouldest walke in newnesse of life . Rom. 6.3 . 1. Pet. 3.18 .

For Christ ( as St. Peter saith ) hath once suffered for our sinnes , the iust , for the vniust , to bring vs vnto God , and was put to death ▪ as concerning the flesh , but was quickned in the Spirit . By which Spirit he also went and preached vnto the spirits that are in prison , which were in time passed disobedient , when once the long suffering of God abode in the dayes of Noah , while the Arke was preparing , wherein few , that is , eight soules , were saued in the water . To the which also the figure that now saueth vs , euen Baptisme , agreeth ( not the putting away of the filth of the flesh , but in that a good conscience maketh request to God ) by the resurrection of IESVS CHRIST from the dead .

Allusion . Gen. 7. By which allusion of the Apostle , it is nothing obscure to be collected , that the water wherein Noah was saued , the Red Sea , Exod. 14. and after , the Riuer Iordan , wherethrough the children of Israel passed , Iosh. 3. together with the two Prophets Elias and Elisha , 2. King . 2 5. whom St. Cyprian compareth to Christ and Christians , Elias to Christ , Elisha to Christians . Also the Cloude which passed ouer the Israelites in the Wildernesse . Exod. 17. The washing of Naaman the Assyrian , the Poole of Bethesda in Ierusalem , Ioh. 5. these , all of them were types and figures of our Baptisme , like as our Baptisme is , and should be vnto vs , a badge or token of our new Birth or Regeneration , that so , in the water of true Repentance , we should daily wash our hearts from wickednesse .

The which mysterie the Apostle Paul doth make more plaine vnto vs , in his first Epistle to the Corinthians and tenth Chapter , where speaking of the Fathers liuing vnder the old Law , he saith , That they were all baptized vnto Moyses in the cloude and in the Sea , and did all eate the same spirituall meate , and did all drinke of the same spirituall drinke ( meaning with vs Christians : ) For they dranke ( saith he ) of the spirituall Rocke which followed them , and that Rocke was Christ . 1. Cor. 10.

But as in many of these Iewes , God had no delight , so with many of vs Christians that are baptized only , with the outward Water of Baptisme , God is not pleased , because together with the signe of Baptisme , wee doe not care for the thing signified , that is , to wash our hearts from wickednesse .

Saint Paul telleth vs , that Circumcision vnto the Iewes , was nothing : but the keeping of the Commandements of God ; S. Paul . Rom 7.19 . What then can Baptisme be vnto vs Christians , but the washing away of our sinnes in the bloud of Christ ? Which thing we shall doe , if we truely repent , and beleeue the Gospell , and bring forth fruits worthy of Repentance ; daily and hourely labouring to wash our hearts from wickednesse ; As Dauid washed his Couch with weepings , and as Mary Magdalen washed the feete of Christ with her teares ; which was a true token of her vnfayned repentance .

And thus much haue I spoken concerning washing or cleansing .

Note . 2 Next , we must consider , what must be washed , namely , our hearts , Cor pro anima & sensu , acceptum . As the Prophet Ioel saith , Rent your hearts , and not your garments :

So saith Ieremie here ; Wash your hearts and not your clothes .

And a little before in this Chapter , he saith , Breake vp the fallow ground , and sow not among thornes , be circumcised to the Lord , and take away the foreskin of your hearts . Jerem. ● . 4 .

The heart of Man , as some thinke , is the seate of the soule . And true Repentance indeed must be from the heart and soule ; therefore God craueth that chiefely , My sonne , giue me thine heart . Prouerb .

But whether the heart or the braine of man be the seate of the soule , we will not dispute ; sure I am , now the heart of man is the sinke of sinne , as our Sauiour saith , Out of the heart proceede euill thoughts , Adulteries , Fornications , Murther , and the rest . And God himselfe who is the true 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and onely searcher of the heart , pronounceth , that the heart of man is euill continually . And our Prophet in another place affirmeth , that the heart of man is deceitfull of all other things : who can finde it out ? Ierem. 17.9 . there are so many concauities and hollow places in the heart , so many hidings , and so many turnings , that it hath neede of a great deale of skill and care to cleanse and wash the same , and much filth is left behinde in secret foldings , which we know not of : Insomuch that he must be a very wise , carefull , and diligent Man , that can finde out but euen the corruption of his owne heart .

Hence is it that there are so many Hypocrites in the world , that hiding many foule and secret sinnes in their hearts , can yet make shew to the world , that they are very holy and religious . Many men there are that desire to be taken for godly and faithfull men ; yet the question may still be demanded , Where shall one finde a faithfull man ? such a one as Nathaniel was : euen a true Israelite , in whom there is no guile .

Ieremie is commanded in the next Chapter to our Text , to runne too and fro by the streets of Ierusalem , and to enquire in the open places of the same , if he can finde a man that executeth iudgement , and speaketh the truth from his heart , that God might spare that Citie to punish it . Ierem. 5.1 .

And in the two and twentieth Chapter of Ezechiel , God complayneth , that he sought for a man among them , that should make vp the hedge , and stand in the gap betwixt him and the Land , that he might not destroy the same , but could find none . Therefore , saith the Lord , haue I powred out mine indignation vpon them , and consumed them with the fire of my wrath , their owne wayes haue I rendred vpon their owne pates , saith the Lord . Ezech. 22.30 .

And it is greatly to be feared , how we should fare , if the Lord should looke downe from heauen vpon vs , that liue in this last age of the world , as he did vpon the old world a little before he destroyed it , to see the greatnesse of the wickednesse of men vpon the earth , and that all the imaginations of mans heart are euill continually .

And who knoweth whether the Lord be ready to come out from heauen , or to send his Angels ( because the sins of our Land are exceeding grieuous , and the crie thereof very great ) to inquire whether we haue done altogether according to the crie that is euen ascended to the heauens , or no ?

Let vs therefore ( beloued ) if we will haue any care to preuent the fierce wrath of the Lord , which is readie to fall vpon vs , returne speedily vnto the Lord by true and vnfayned Repentance ; or to vse the wordes of our Text , Let vs wash our hearts from wickednesse , that we may be saued .

Obiect . But Christ saith vnto Peter , He that is washed , needeth not saue to wash his feete . Ioh. 13. 10.

Answ. I answere , that by feete there , is meant all our filthy affections , which proceede from the heart of man : therefore with Christ , to wash our feete , and with Ieremie , to wash our hearts from wickednesse , is all one .

The Iewes , about the time our Prophet preached this , and afterward , were very ceremonious and superstitious too in their washings ; they thought and perswaded themselues , if they did or could obserue the outward rites or customes of their Fathers , touching their eternall cleansings and washings , it was well enough , nay rather very well . But Ieremie here wisheth them to wash their hearts , because they drew neere vnto God with their mouthes , but their hearts were farre from him . Esay 29.13 .

Our Sauiour himselfe reproueth these Iewes very sharply , Matth. 23. as we reade in the Gospell , for this their hypocrisie , for that they were ouer-carefull to make cleane the vtter-side of the cup and platter , but their hearts were full of all rauening and wickednesse . Therefore wisedome willeth vs to consecrate our hearts vnto God . Not that God wil not haue the hand as wel as the heart , the worke as well as the will , the body as well as the soule , and all the members and faculties both of body and soule sanctified vnto his seruice : As St. Paul exhorteth , to giue our bodies a liuely sacrifice vnto God : but because the heart is the chiefest part , and the fountayne from whence all our thoughts , wordes , and workes doe arise : therefore the heart must first be washed and cleansed , purified by faith in a good conscience , to serue the liuing God : For if the fountayne be foule , the waters that issue from it , cannot be cleane . And as St. Austen saith well , Deus magis cordis intentionem , quàm actum operationis intendit : God doth more respect the intention of the heart , then the operation of the worke whatsoeuer . Man iudgeth according to the outward appearance , but God seeth the heart . For he is the only searcher of the hearts and reynes . All things are naked before him . Can any hide himselfe in secret places , Ierem. 23.24 . saith the Lord ? He vnderstandeth all thy pathes , yea euen thy priuy pathes of pride , of dissimulation , of disdayning thy brother , of fornication , of couetousnesse , of briberie , theft , extortion , and the like , though acted by thee neuer so secretly . God saw and discouered Achans wedge of gold , though hid in his Tent ; God saw Achab sicke at the heart for Naboths Vineyard : God saw Gehesies heart , and made Elisha to see him also , Did not my heart go with thee , saith the Prophet ? that is , did not I see thee , when thou rannest after Naaman for a bribe ?

God grant we haue not among vs too many Achans , too may Achabs , too many Gehesies , that couer many foule sinnes , vnder their gownes or cloakes of hypocrisie , that make a goodly shew to the world that they are godly , but their hearts are full of wickednesse ; that wash their hands cleane euery day , but their hearts scarce once in the yeere , scarce once by their liues , with the water of true repentance : yet still my text saith , Wash thine heart from wickednesse , Wash thine heart . If Pilate had washed his heart , as cleane as he washed his handes , he would neuer haue condemned an Innocent to death , for feare of the people . The feare of man chased away the feare of God , as the Wiseman saith : contrary wise , As the face of the King chaseth away euill from his Throne , so the feare of God driueth out wickednesse from the heart of man . Prou.

Vse . The vse of all this is , to haue God and his feare alwayes before our eyes , so that what sinne soeuer we are tempred to commit , wee may say with godly Ioseph , How shall I commit this wickednesse , and so sinne against God ? Therefore the Scripture sayth , Blessed is he that feareth alwayes . The wicked , all their care is to hide their sinne from man ; but the godly desire alwaies to haue a good conscience before God . I will conclude therefore this point with a singular sentence of Saint Austen , fitting for this purpose : Austen . Quum hoc diligeuter considero , Domine Deus meus , terribilis & fortis : When I consider this matter well , ( namely how God looketh into the inmost intention of our hearts ) O Lord God ( saith he ) fearefull and terrible , Timore pariter , & ingentirubore confundor : I am ( sayth hee ) with feare and shame confounded , quoniam nobis magna est indita necessitas iustè recteque viuendi : because there is so great necessitie laid vpon vs to liue rightly and iustly , quia cuncta facimus ante oculos Iudicis cuncta cernentis : seeing whatsoeuer wee doe , or intend to doe , we doe the same before the eyes of our Iudge which seeth all things .

And so much also for the second circumstance : the washing of the heart .

The third Circumstance .

The third followeth to bee considered ; From what we must wash or cleanse the heart , namely , from Wickednesse . I trust I shall not neede to inlarge my speech very much vpon this point , seeing all our speech hitherunto hath aymed at this , to teach vs to wash our heartes from Wickednesse .

By wickednesse is meant in this place all sinne and vngodlinesse whatsoeuer , that lyeth lurking in the heart of man . The Word which our Prophet vseth , is Ragnah , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which may signifie malum , malitia , or ira ; Wrath , malice , or any wickednesse whatsoeuer , and so it is diuersly translated . Montanus saith , Laua : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 id est , a malitia cor tuum : Wash thine heart from malice . Hierome and others say , Laua à malo cor tuum ; that is , Wash thine heart from euill . And agreeable to both is our translation , Wash thine heart from Wickednesse , from malice : Whereby the Fathers are wont to meane the malignitie or poyson of sinne ; howbeit , as I sayd before , it may be taken for all sinne and iniquitie whatsoeuer ; yet because nothing doth poyson the heart of man more then malice and enuie , therefore Saint Paul saith , But now put you away all these things , wrath , anger , crying and euill speaking farre from you , with all maliciousnesse . Ephes. 4.25 . Colos. 3.38 . And Saint Peter likewise exhorteth to lay aside all maliciousnesse , and all guile , and all dissimulation , and all enuie , and all euill speaking , and as new borne babes , to desire the sincere milke of the Word , that wee might growe thereby vnto euerlasting life . 1. Pet. 2.1 .

Vse 1 The summe of all is , and this is the vse that wee must make of this point , as of the whole exhortation , to teach vs , that wee must make a conscience of euery sinne , and wash our hearts by Faith and true Repentance , from all vngodlinesse , not from one sinne , or some sinnes , but from all sinne , as Dauid saith , I haue turned my feete from euery euil way , and all false wayes I vtterly abhorre . Psal. 119. Dissimulatio peccatum , to dissemble with man is a sinne : to equiuocate , as Papists do in matters of Religion , is a double sin ; but there is no mocking with God : Non bonum nec tutum est ludere cum Sanctis : there is no dallying with Saints . Yet herein the most part of common Christians deceiue themselues , thinking that God is well pleased with them , yea & beholding to them too , if they can containe themselues within the lists or compasse of common Christians .

Some are of opinion , that if they frequent publike prayers , heare Sermons now and then , when they can attend them , receiue the Sacrament once or twice a yeere at the most , though otherwise they bee giuen to many foule vices , as Swearing , Drinking , Whoring , Rayling , and the like ; that then they may be taken indeed for good Christians ; notwithstanding they are as farre from the purity of the Gospel , as Popish Recusants are from comming to the Church .

Others are of opinion , that if they can giue themselues but leysure , either from their profits or pleasures , to heare Sermons ( if at least the Preacher please them ) though they neuer come to Prayers , they can couer their couetousnes , and many other sinnes vnder that mantle .

To be short , I feare there be few liuing , which haue not some Darling sinne or other , which they both couer and cocker : wherein they flatter themselues , euen to the beguiling of their owne soules . Let euery one therefore examine well his owne heart , as the Apostle exhorteth , and be a seuere officer in his owne house , leauing no corner vnsearched , and so labour by all meanes possible , to wash and cleanse his owne heart from Wickednesse .

Obiect . But heere may be obiected , that as it is not in man ( as our Prophet saith elsewhere ) to direct his owne waies : Ier. 10.23 . So is it not in man , to wash or cleanse his own heart from wickednes , though he wash himselfe with Nytre , & take vnto himselfe much sope , to vse the words of the Prophet , in the second Chapter of this prophesie . Ier. 2.22 .

I answere by a distinction , that man must bee considered either as he is regenerate , or not regenerate ; as hee is vnregenerate , he can doe nothing in the worke of grace ; but indeed as he is Regenerate , he is not altogether passiue in the workes of grace , as mortification , sanctification , and the like ; but actiue also and working together with Gods grace , who hauing renewed our wills , doth will vs and command vs to repent , to conuert , to turne , to worke out our saluation , to wash our hearts from wickednesse , and the like ; and yet this doctrine is so farre from Poperie , as Poperie is from puritie or veritie it selfe ; howbeit we must know , that euen this our working with God , is a speciall worke of Gods Spirit working with vs and in vs , the great worke of our Regeneration . Therefore let Prayer and Repentance euer goe together ; by true Repentance we must turne to the Lord , by Prayer we must craue grace to returne .

For this cause therefore , though our Prophet in the beginning of this fourth chapter exhort Israel to returne vnto the Lord , yet after , hee betaketh himselfe vnto prayer , saying , Turne thou vs , good Lord , and wee shall bee turned ; conuert thou vs , good Lord , and we shall be conuerted . Therefore godly Dauid purposing true repentance , betaketh himselfe to earnest prayer , saying , Haue mercie vpon me , O God , according to thy louing kindnesse , according to the multitude of thy compassion , put away mine iniquitie . Wash mee throughly from mine iniquities , and cleanse me from my sinne . Purge me with Hysope , and I shall be cleane , wash me , and I shall be whiter then snow . Create in me a cleane heart , O God , and renew a right spirit within me . Psal. 51.1 .

Heere beloued , is a perfect patterne for all poore Penitents , that sobbe and sigh for their sinnes : to exhort them to often zealous and faithfull Prayer , which preuayleth euen with God , also to teach vs to whom we must direct our Prayers , namely , to the Lord onely , and not to Saint or Angel , as Popery teacheth , but true Religion teacheth , but true Religion teacheth vs otherwise to pray to God , as Dauid did , to wash vs throughly from our iniquities , and to clense vs from all our sinnes : To purge vs with hyssope , with which the bloud of the Paschal Lambe was sprinkled , Exod. 12.22 . which must put vs in minde of the bloud of Christ , which clenseth vs from all sinne . Then shall wee heare of Ioy and gladnesse , when our hearts are bruised and broken for our sinnes ; for a broken and a contrite heart God doth not dispise .

Therefore let vs seeke the Lord by faith and vnfayned Repentance , whiles he may be found ; let vs call vpon him by instant and hearty prayer , while hee is neere ; Esay 55.6 . let the wicked forsake his wayes , and the vnrighteous his owne imaginations , and returne vnto the Lord , and he will haue mercie vpon vs , and to our God ; for hee is very ready to forgiue . a a Out of which Text I perswaded vnto Repentance out of this place twentie yeeres sithence , and now praise God with all my heart , that hath yet lent vs so long a time of Repentance , praying further his Maiestie together with the space , now to giue vs the grace truly to repent . Dauid . In a word ; let vs all pray the Lord to wash our hearts from wickednesse , that we may be saued .

And here I might very well end this part also , sauing that there is one Maine point of doctrine more to be considered , which is , that as it is not sufficient for a man to cease from euill , as Esay speaketh , but hee must also doe good : so it is not sufficient for vs to pray the Lord to wash our hearts from wickednesse , but also we must pray the Lord to fill our hearts againe with grace and goodnesse : for that nullum vacuum in Philosophie doth hold also in this point of Diuinitie : new wine must be put into new vessels , they must not be left emptie .

Therefore when Dauid hath prayed GOD to create a new heart within him , he also prayeth to be renewed , that is , that his heart may be filled with a right spirit , that the spirit of sinne and wickednesse being expelled , his heart may be filled with grace and goodnesse ; For the spirit of wickednesse may depart from a man for a time , but if the heart bee not presently supplied with the good Spirit of grace , the wicked spirit will quickely turne backe againe Luke 11.26 . ( as our Sauiour teacheth vs ) and enter into that man with seuen worse spirits then himselfe , and so the end of that man shall be worse then the beginning .

Therefore I say , this point must diligently be obserued : we must not thinke our selues sure , when wee haue but begun to leaue wickednesse , though , I confesse , that is a good beginning of goodnesse . And dimidium facti , qui bene caepit , habet : He is halfe the way , who hath well begun . But we must also apply our hearts , our soules , and our mindes vnto goodnesse , and pray the Lord to replenish our hearts with faith and grace : for it is a good thing , saith the Apostle , that the heart be stablished with grace : With sauing grace for sinnes passed , With preuenting grace for sinnes present , With preseruing grace for time to come . This was that , good St. Austen prayed for , when he said , Sanctifica cor meum , vas tuum , euacua à malitia , imple de gratia : O Lord , saith he , sanctific thy vessell of my heart , but first emptie the same from all malicious wickednesse , and then presently fill it with all grace and goodnesse . And the same S. Austen hath a briefe and fine discourse of the filling and fast binding of this vessell of mans heart , alluding to the Parable of our Sauiour , of new and old vessells , saying , Quando vinum nouum in vtres nouas ponitur , cauendum est primùm , vt corda mundarentur , ne infusum pollueretur , & postea vt ligarentur , ne infusum amitteretur . In which wordes that holy Father doth warne and admonish vs of two things ; The first , agreeing with our Text , that we haue care to wash and cleanse the vessells of our hearts , before the new Wine of Gods grace be powred into them ; and yeeldeth the reason , ne infusum pollueretur , lest that which be powred in , be polluted : Afterwards giueth like counsell , that when the new Wine of Gods grace is infused into the vessells of our cleansed hearts , that then we take care for the safe keeping and preseruing of the same ; and yeeldeth likewise the reason thereof , ne infusum amitteretur , lest those graces should be lost againe ; and presently sheweth the vse both of this cleansing , and fast binding vp of these vessells of our hearts , vt mundarentur à gaudio iniquitatis , that they may be freed from that sinne of reioycing in iniquitie , & vt ligarentur à gaudio vanitatis , and that they may be preserued from the delights of vanitie . And making this difference betweene reioycing in iniquitie , and delighting in vanitie saith , that gaudium iniquitatis polluit , & gaudium vanitatis effundit : the ioy of iniquitie doth defile and pollute that good liquor which is in the vessell of the heart , but the ioy of vanitie doth make it runne ouer . Againe , he saith , that gaudium iniquitatis reddit vas sordidum , & gaudium vanitatis facit rimosum : The ioy of iniquitie doth soile the vessells of our hearts with sinne , and the ioy of vanitie doth make them crany or chinkey , readie and capable to be soyled with sinne .

Last of all , this good Father sheweth the naturall propertie both of the one , and the other , when he saith , that gaudium iniquitatis est , cum peccatum diligitur , & gaudium vanitatis est , cum transitoria amantur : That is ioy of iniquitie , when we reioyce in sinne , and that is ioy of vanitie , when we set our hearts vpon things vaine and transitorie that soone fade away .

Therefore the conclusion may be , Quae transitoria sunt , proculdubio amanda non sunt : Things vaine and transitorie are neuer to be beloued . For which cause S. Iohn saith , Loue not this world , nor the things of this world , for whosoeuer loueth this world , the loue of the Father is not in him .

And indeede hinc lachrymae : here is the woe of all : many can be content to renounce the ioy of iniquitie , but few there are liuing vpon earth , which take not pleasure in vanitie more then is fitting ; one in one kinde of vanitie , another in another kinde of vanitie ; so vaine a thing is man , so vaine is euery man ; so full of vanitie is euery thing , that it made Salomon the wisest of all men to cry out , Vanitas vanitatum , Vanitie of Vanitie , all meere vanitie , and vexation of spirit . Ecclesiastes 1.2 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

Our honors , our riches , our sports or pleasures , that are not well seasoned with the salt of Gods grace , are all but vanitie and vexation of minde ; from these little pollutions ( as we thinke ) the best of vs all haue great neede to haue our hearts washed , cleansed and purged , together cum magna comitante caterua , with an innumerable company of our secret sinnes , which neuer come within the compasse of our knowledge to be repented of .

And if euery one haue neede to pray with Dauid , that the Lord would forgiue vs our secret sinnes , Psal. 19.12 . how much more neede haue we to pray the Lord of Lords to wash our hearts , our tongues , our hands , our thoughts , our wordes , our workes , being so grosly polluted and defiled with all manner of sinne and pollutions ! And thus much for the Exhortation , Wash thine heart from wickednesse : wherein if any shall thinke I haue beene too long and tedious , let him know , if so long time neede to be spent only in exhorting to such a businesse ; how much time had we need to spend to act and performe the same rightly and religiously as we ought to doe !

The fourth circumstance .

The reason . Now come we to the reason , why we should wash our hearts from wickednesse ? Which is in a word , that we may be saued . A reason of all reasons to be regarded : for what should it gaine vs to win the whole world , & c ? And that we may the better consider of it , let vs obserue from thence these three points . Three things . First , the great patience , mercy and loue of God towards vs , in wayting for our Repentance , that we might be saued . Secondly , the care of all good Pastors in all Ages to exhort Gods people to repentance , that they may be saued . Thirdly , we may here-hence collect and plainely conclude , that except we repent , we cannot be saued .

Of these three particulars as briefly as I may , and as the Lord shall inable me with his grace .

Touching the first , To what thing else may we ascribe this so long forbearance of punishment , for our so manifold transgressions , but to the long patience and meere mercy of our so good and gracious a God ? for the earth is wearie to beare the burden of our sinnes , the heauens are ashamed of them , and the Angels of glorie blush to behold them : Only God in his mercy , and for his Sonnes sake , turneth the face or edge of his iustice from them , that so we might repent and be saued .

But sinfull man , which either cannot or will not repent , heapeth sinne vpon sinne , to his owne destruction . Whereof S. Paul giueth good warning , in the second to the Romanes , Rom. 2.4,5 . aduising that we should not despise the riches of Gods bountifulnesse , and patience , and long sufferance ( vsing so many wordes to expresse Gods Ioue towards vs ) adding that this bountifulnesse of God should leade vs to repentance .

But thou , saith the Apostle ( speaking to such despisers of Gods mercies ) after the hardnesse and heart which cannot repent , heapest vnto thy selfe wrath against the day of wrath , and declaration of the iust Iudgement of God . And S. Peter saith likewise , That the Lord is not slacke concerning his promise 2. Pet. 3.9 . of comming to Iudgement : but is patient toward vs , and would haue no man to perish , but would haue all men to come vnto repentance : for it is not mans merit , but of Gods mercy , that we are not daily consumed in our sinnes , and as Esay saith , Except the Lord of Hosts , had reserued a remnant , Esay 1.9 . we should haue beene as Sodom , and like vnto Gomorrah . Whereby we are also taught , that the wicked are oftentimes spared from punishment for the Godlies sake ; for Sodom it selfe should not haue beene destroyed , if there could haue been but ten godly persons found in it . Therefore the Prophet Ieremie is willed , as we heard before , to runne to and fro by the streets of Ierusalem , and to inquire in the open places thereof , if he could finde a man . Ier. 5.1 . And God himselfe complayneth in Ezechiel , that he could not finde a man . Ezech. 22.30 . Wherein appeareth the infinite patience and mercy of God towards vs , in expecting our repentance , and staying his hand from punishing , as long as possible may be . The vse of this point may be ,

Vse 1 To teach vs to be thankefull vnto God for this mercy , who wayteth daily for our conuersion , and to praise him continually for the same ; for if we be sinnefull and vnthankefull too , then wo , wo be vnto vs .

Vse 2 To teach vs to loue heartily and to make much of such as feare the Lord ; for it is for the godlies sake many times that a whole Citie or Countrie is saued and preserued ; and when the godly Magistrates or Ministers are taken away , it is a fearefull signe some imminent danger may insue : for Aaron and Moyses may preuaile more in the Lords warres with feruent prayers , then the people with all their Pikes . Therefore Esay complayned not without cause , That good men perished , though he knew they were taken away from the euill to come .

Yea , Dauid himselfe cryed out for helpe to God , when godly men were diminished from the earth ; Psal. 12.1 , therefore I say still , if thou canst not thy selfe attayne to be so godly as thou desirest , yet pray heartily , and praise God continually for them that are godly ; for God harkeneth , and is attentiue to their prayers , as Malachy speaketh . Malach. ● And we know that S. Iames saith , The prayer of one righteous man auayleth much , if it be feruent .

Vse 3 The last vse must be to teach vs , to call our selues to a reckoning , how long God hath with-holden his iudgements from vs for any sinne ; which long since haply we haue iustly deserued to be powred vpon vs , euery man is Conscius sibi , best knowne to himselfe : therefore following the counsell of S. Paul , Let euery one examine himselfe for his owne sins , and let him doe this businesse throughly as he ought to doe , and he shall finde little leisure to prie into other mens faults , which is the fault of all the World .

O deare Christians ! if this course of examination might be presently put in practice without fauour or affection to our selues , what a crying of consciences would there be among vs , seeing they are priuie to all our faults ? yea , our owne soules would exclaime against our owne bodies , and against euery member and facultie thereof . One would crie out , Oh my head , for craftinesse ; another , O my heart , for couetousnesse ; another , Oh my throate , for drunkennesse ; another , Oh my belly , for beastlinesse ; another , Oh my tongue , for blasphemie ; another , Oh mine eyes , for adulterie ; another , Oh my hands , for briberie ; another , Oh what shall become of my poore soule , for vsurie : To speake nothing of Enuie , Malice , Pride , Theft , Murther , and Trecherie , with an innumerable multitude of all sinnes , which , like a great floud , haue ouer-flowne all our Countrie , of all which sinnes we may , I feare me , too too truely say , as the yong man did in the Gospell , though in another sense , All these sinnes haue we commited from our youth : and it is only of Gods mercy that we haue not beene consumed in them and for them long sithence . Therefore if there be any sparke of grace left within vs , if there be any feare of Gods iudgements , if any dread of hell torments , let vs now turne vnto the Lord by true & vnfayned repentance , for the quieting of our consciences in this life , and for the sauing of our poore soules in the life to come .

And so much for the first point I obserued , That it is of Gods infinite patience and mercy towards vs , that he hath so long expected our Repentance , that we might be saued .

The second point .

The second point I obserued , was , The care that all good Prophets and Pastors haue , to exhort vs to Repentance for the saluation of our soules . But vpon this point there is no need to stand long . Noah and all the Patriarks , Samuel and all the Prophets , CHRIST IESVS and all his Apostles , all their whole care and trauaile was , to call people to Repentance . Iohn Baptist began with this doctrine , Repent , and beleeue the Gospell . CHRIST IESVS the Sonne of God did the same ; Repent , for the Kingdome of God is at hand . And after Christ his resurrection , he commanded his Apostles , and all good Preachers , to publish the vertue of his Death and Resurrection , to this end , as Luke reporteth it , That Repentance and remission of sinnes Luke 24. should be preached in his name among all Nations , beginning at Ierusalem ; euen the same Ierusalem , though not the same people , which our Prophet Ieremie exhorteth here to wash their hearts from wickednesse , that they may be saued : And elsewhere he saith , Be instructed , O Ierusalem , &c. Ier. 6.8 .

Vse 1 The vse of this point may be first to teach all Pastors and Preachers , not to thinke it any disgrace vnto them , though they do not alwaies soare on high vpon the wings of speculatiue Diuinitie , garnished with plumes of Rethoricke and Philosophie ( though either of them may well attend on Theologie ) but sometimes , if not oftentimes to touch vpon the point of Repentance ; for the preaching of that doctrine , did neuer that I reade of , breede any Schisme in the Church of Christ : Mens hearts rather then Christ his coate , will be rent in pieces by the preaching of Repentance .

Vse 2 And a second vse may be here , to warne all people to expect and desire no doctrine rather from the mouth of the Preacher , then the preaching of Repentance , though I grant , such Preachers are called the playne Preachers now-adayes ; and indeede they that preach the doctrine of Repentance well , had neede be playne , that is , haue no need to spare any Persons or Professors , nor to colour or couer any vices whatsoeuer . But it is not to heare such playne preaching , that all people flocke so much to Sermons in this Age ; but it is either to heare newes , or nouelties , or invectiues , that makes many people to presse so neere this place . But beloued Christian , one thing is necessary , namely , the saluation of thy soule ; and no doctrine more necessary for the sauing of soules , then the preaching of Repentance .

The third point .

And so come we now to the third point lately proposed ; that is , Though there be neuer so much preaching of Repentance , except we repent with it , and by it , we cannot be saued .

The saying of our Sauiour is right well knowne , Except yee repent , yee shall all likewise perish . Luke 13.

Noah preached a long time to the old World , and ( no doubt ) earnestly perswaded people to Repentance ; but it was not Noahs preaching , that could saue the world from drowning , because they repented not .

The like may be said of Sodom and Gomorrah , where Lot doubtlesse gaue many good lessons of Repentance ; but that did not preuaile with them : therefore were they fearefully destroyed with fire from heauen .

Now as it was in the dayes of Noah , so is it come to passe in this last Age of the world ( as Christ foretold ) there is now much preaching and calling of people to Repentance , but the not practising thereof is still the cause , that so few are saued ; for except we repent , we cannot be saued .

It was the preaching of Saint Peter , that pricked the peoples hearts in the second of the Acts , and made them to crie out , What shall we doe , Acts 2. meaning , what shall we doe to be saued ?

Then Peter said vnto them , Repent , and be baptized euery one of you , in the name of Iesus Christ , for the remission of your sinnes ; for without repentance there is no remission of sinnes , and without remission of sinnes there is no saluation .

Further , this must be noted by the way , that when we vrge Repentance , as chiefly necessary to saluation , we exclude not faith and good workes ; for true Repentance is the Child of Faith ; and good Workes are both the fruits of Faith , and the true tokens of Repentance . Therefore Iohn Baptist preaching Repentance to the people , did bid them to bring forth the fruits of Repentance , because each tree is knowne by his fruit .

And when the Iaylor demanded of Paul and Sylas , What he should doe to be saued ? They said vnto him , Beleeue in the Lord Iesus , and thou shalt be saued and thy houshold . Acts 16.31 .

Now , that faith of his brought forth Repentance , with the fruits thereof ; otherwise he could not haue beene saued : For albeit it be true , as our Church rightly teacheth , that we are freely iustified before God by faith , yet our Repentance and good Workes must testifie our faith to the world , that it is no dead faith , as S. Iames speaketh , but such a faith as worketh by loue , as S. Paul exhorteth : Gal. 5.6 . whereby it is manifest , that the doctrine of S. Paul and S. Iames , doe not differ touching our free Iustification by faith , as many Papists pretend : for that which S. Iames calleth a dead faith , Iam. 2.20 . is the same faith which S. Paul meaneth , that worketh not by loue .

And howsoeuer our Aduersaries the Papists slander vs ; Heauen and Earth , Men and Angels can witnesse with vs ; that we vrge good workes in our Sermons as much as they , and to better purpose then they ; by good workes we meane bona opera benè operata : such workes as are true tokens of our conuersion and fruits of our faith in Christ , by whom only we are saued . And we affirme with Saint Austen , that bona opera non praecedunt iustificandos , sed sequuntur iustificatos : Good workes goe not before them that are to be iustified , but follow them being iustified : for first , the person must be accepted with God , before any thing that proceedeth from man , be pleasing to his Maiestie : And whatsoeuer is not of faith , is sinne .

We say also with S. Bernard , Bernard . that bona opera sunt viae ad regnum , non causae regnandi : Good workes accompany vs towards heauen , but are not the causes of our comming thither .

And to conclude this point , which by way of digression I haue pursued thus farre , we all say with Saint Paul , By grace we are saued through faith , not of our selues , it is the gift of God , not of workes lest any man should beast : Ephes. 2.8 . but yet so as followeth in the same Text , that God hath ordayned good workes , for euery good Christian to walke in . And therefore let euery one that beleeueth in Christ , be carefull to bring forth good workes , to testifie his Faith & Repentance , without which he cannot be saued .

Vse 1 The vse of this point may then serue , To teach all people to take heede that they linger not their Repentance , and put it off from day to day , because euery houre they are in danger of death ; and if they dye without Repentance , they cannot be saued .

Vse 2 To teach vs all neuer to soothe our selues in any sinne , though neuer so sweet , though neuer so pleasing , though neuer so profitable ; for that is not Repentance that only sorroweth for sinne , but that which causeth vs to hate all sinne , and to labour to leaue the same to the vttermost of our power . In a word , true Repentance , or conuersion , as the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifieth , is the whole conuersion of the minde vnto God , with a full purpose and holy resolution to denie all vngodlinesse and worldly lusts , and to liue soberly , righteously and godly in this present world .

Vse 3 Lastly , seeing except we thus repent , we cannot be saued ; let vs pray night and day for this grace of Repentance , for it is not in our selues to turne vnto the Lord , for euen Ieremie himselfe prayeth , Conuert thou vs , good Lord , and we shall be conuerted : turne thou vs , good Lord , and we shall be turned . Let vs know , that this is a businesse that of necessitie must be done , whatsoeuer be left vndone , if we will be saued ; and the sooner it is done , the easier it is to be done , and the better accepted : put not off thy Repentance therefore any longer , lest Gods wrath fall vpon thee to thine euerlasting destruction . Thinke vpon the end of thy Creation , thinke vpon the price of thy Redemption ; it was to this end , that thou mayest be saued ; for this end was Prayer , Preaching , and Sacraments commanded and ordayned , that thou mayest be saued . In a word , this is the end of thy faith , as S. Peter saith , The saluation of thy soule . Therefore not without great cause is it , that our Text saith , Wash thine heart from wickednesse , that thou mayest be saued .

And so much for the Exhortation , being the first generall part of our Text.

Wherein we haue obserued , first , Who exhorteth ? Ieremie : secondly , Who is exhorted ? Ierusalem : thirdly , Whereunto ? to Repentance : fourthly , For what end ? That they may be saued .

Second part .

Now come we to the second and last part of our Text , which is the Reprehension , in these words : How long shall thy wicked thoughts remayne within thee !

The Prophet hauing so louingly exhorted vs to Repentance , by willing vs to wash our hearts from wickednesse ; he falleth now to reprouing vs for lingring so long our Repentance , saying , How long shall your wicked thoughts remayne within you ! Wherein we may obserue things worthy of obseruation , both in the manner and in the matter of this reproofe .

The manner . In the manner , I obserue the dutie of a good Pastor , and Teacher , who must often-times ioyne with Doctrine and Exhortation , Reproofe and Reprehension , as also the Apostle S. Paul exhorteth , when he saith , Improue , rebuke , exhort . 2. Tim. 4.2 .

Examples of this kinde of teaching , we haue store in all the Prophets , Euangelists , and Apostles , which being so well knowne to all , I shall not neede to relate any of them : but in stead thereof will take vp a reproofe , which I thinke euery one of vs must be content to beare , of what estate or calling soeuer we are of , either in the Church or Common-weale , that is , That euery one , almost , can be contented to heare the Preacher patiently , so long as he is in his generall doctrine , and exhortation ; or if sometime he reproue sinne , in some generall sort : for that which seemeth to be spoken to all , is taken many times as spoken to none . But if the Preacher once begin to fall vnto more particular reprehension : As haply when there is great cause to reproue the Magistrate and Gouernors , of some remissenesse in their duties , that they suffer sinne and sinners , as Idolaters , Adulterers , Drunkards , Swearers , Prophaners of the Sabbaths , and the like , to goe vnpunished , yea , vncontrolled , and that not in corners , but in publike places , to the great offence of Almightie God , and to the scandall of our holy profession : Or when sometimes many zealous Preachers taxe others of their owne profession , for neglecting of their callings ; or reproue Merchants , and men of Trades , for their seuerall deceits , or Land-lords for inhansing their Rents , or Lawyers for delaying of their Clyents , or mightie Men for oppressing the poore , or Noble men , and Gentlemen for sacriledge , or Rich men for vsurie , or Gentlewomen for their excessiue pride in their apparel , or women of lower degree , for following of the fashion , or any one of these , or the like , for their seuerall sinnes whatsoeuer : Oh , then that Preacher is either too precise or peremptorie ; he leaueth his Text , and falleth to rayling , as some thinke : Notwithstanding , like a paynefull Silke-worke , he draweth his reprehension out of the very bowells of his Text , and doth no more then God commands him , To shew the people their sinnes , and the house of Iacob , their transgressions . Esay 58.1 . O beloued , if this gentle kinde of preaching vsed in our dayes , be so hard to be digested , how would you take it , if Preachers should take libertie by the example of the Prophets , to reproue sinne and sinners in such playnenesse and boldnesse , that they single them out by name , as Esay , Amos , Ieremie , Iohn Baptist haue done , though it cost them full deare for their labour ? But they knew their reward was with the Lord , and their labour with the Almightie .

One thing more we may not passe vnremembred in the manner of the reproofe , and that is , the vehemencie of the interrogation which our Prophet vseth , when he saith , How long shall your wicked thoughts remayne within you ? Text. for it is a reproofe with a certayne kinde of indignation , striking to the very heart of them whom he reproueth ; such force doth the Maiestie of Gods Word carry with it . When it is preached with authoritie , and in the zeale of Gods Spirit , It is then liuely , and mightie in operation Heb. 4.12 . ( as the Apostle speaketh ) and sharper then any two-edged sword , and entreth through euen to the diuiding asunder of the soule and the spirit , and of the ioynts and the marrow , and is a discerner of the thoughts and the intents of the heart .

How long shall your wicked thoughts remayne within you ?

Vse 1 The vse drawne here-hence may be , First , to teach Preachers , which are to fight the Lords battell against the sinnefull Amalekites , to take courage vnto themselues , and like Samuel the Lords Prophet , in pieces , To cut and hew Agag 1. Sam. 15.33 . with the sword of Gods Spirit , and not to be so faint-hearted as Iether Gideons yongest sonne was , who feared to slay Zebah and Zalmunnah the Lords enemies , Iudg. 8.20 . though his father commanded him so to doe .

Vse 2 A second vse must be to teach vs , that if Preachers must be bold to reproue sinne , yea , to lance the heart of sinners , with the knife of Gods Law , and to teare them in pieces with the culter of Gods Word ; then people must be contented to suffer themselues to be reproued , and to haue their impostumes of sinne taken out ; for it is for the health of their bodies , and for the saluation of their soules . The wounds of a friend are better then the kisses of a foe . And who more foe to man , then they that soothe vs in our sinnes , and sow pillowes vnder our elbowes , that sinners may sleepe the more soundly in their sinnes , as the false prophets in old time were wont to doe ?

Vse 3 Hereunto we might adde a third vse for Magistrates , if it would please them to be intreated to draw out the sword of Iustice , to meete and ioyne with the sword of Gods Word ; for the cutting off of those Hidra's heads ; I meane Swearing , Drunkennesse , and Prophanation of the Sabbath , that euery day take life againe ; say and doe the Preachers herein what they can . It is the sword of the Magistrate that can doe more good in one dayes punishment for these sinnes , then the Preachers can doe with all their paynes . And albeit we are to blesse God , that we liue in such a Land , where these sinnes are both spoken against by the Preachers , and also punished by the Magistrates , when they come to light , yet surely many times , too much remisnesse in this dutie , may doe much hurt both in Citie and Countrie , where all these sinnes abound like a Sea breaking ouer her bankes , which must be looked vnto betimes , for feare of drowning the whole Continent .

And thus much now , for the manner of Reproofe , being done with a vehement interrogation : How long shall your wicked thoughts remayne within you ?

Matter . Now come we to the matter of reproofe , which consisteth of two parts . Two things . First , it is for conceiuing and receiuing euill and wicked thoughts into our hearts : for did we not receiue or conceiue them , we could not harbour them . Secondly , for harbouring and retayning them there toolong , How long shall your wicked thoughts remayne within you ?

For the first , it seemeth our Prophet Ieremie playeth too much the Cinicke , and dealeth somewhat too austerely in his reprehensions .

What ? Had it not beene enough if he had only reproued actuall sinnes , whether in word or worke ( though I know wicked thoughts consented vnto , be actuall sins of the minde ) such sins as might haply haue come within the compasse of his owne knowledge ; or such sinnes whereof the World might take notice of ; but must he come to such secret sinnes , as neuer came within the compasse of mens knowledge , except they that commit them ? for no man knoweth the heart of man , but the spirit of man that is within him , no not the Deuills themselues , The Deuills know not our thoughts . but by signes , except it be such thoughts as the Deuills themselues suggest .

I answere for the Prophet , that he doth herein performe the part of a good Teacher , and like a skilfull Surgeon or Physician , doth not content himselfe to take away only outward Vlcers , or coole the heate of a Feuer , with outward coolings , but looketh vnto the inward causes of all these mischiefes , and so doth labour to take away the cause , that the effect may follow .

Now who knoweth not that the seede of all sinnes , and the Well-spring of all wickednesse riseth from the heart of man ? as our Sauiour right well teacheth , Out of the heart proceede euill thoughts , Adulteries , Thefts , Murthers , Matth. 15.19 . and the like . Therefore as the heart must be washed from all wickednesse , so from all wicked thoughts , which are the originalls of all vnrighteousnesse : for the imaginations of mens hearts are euill continually , and no man can say his heart is cleane ; nay , I thinke , euery one will confesse , that the wicked thoughts of his heart are worse then his workes , because either feare or shame , want of occasion , or one thing or other doth hinder the wicked worke , when the heart doth burne or boyle in wickednes ; as in lust , furie , malice , enuic , or the like , which are the maladies of the minde : And little doth man know how much he is bound to the goodnesse of God , that the Deuill doth not know our wicked thoughts , farther then we bewray our selues vnto him , or by gessing at our complexions wherein he is not vnskilled .

I shall not neede to relate the opinion of the Schoolemen concerning the thoughts of men , euen in wicked things : Aquinas saith , Cogitatio de opere illicito , non est semper peccatum : The thought of an vnlawfull thing is not alwayes sinne : his reason , because , saith he , Tales cogitationes dupliciter considerandae : Such thoughts are to be considered in a double sense , Aliquando sunt cum aliqua affectione concupiscentiae , aliquando horroris : Sometimes they are accompanyed with affection of Concupiscence , and then they are sinne ; sometimes with a thought of horror and detestation , and then it is no sinne . Also some wicked thoughts are cast into our mindes by Satan , whereunto we neuer yeeld any consent ; these are not our wicked thoughts . But it is not against these latter thoughts , that our Prophet speaketh ; for such thoughts , to thinke vpon the ouglinesse and foulenesse of sinne , come too little into our mindes : but it is against wicked thoughts , which either proceede of our owne corrupted nature , or suggested into our mindes by the malice of Satan , whereunto we giue consent and liking , or the allurements of the World , which we cherish and delight in , that our Prophet doth here reproue , withthis vehemencie of an interrogation ; when he saith , How long shall your wicked thoughts remayne within you ? Such wicked thoughts whereof Saint Iames speaketh , When lust hath conceiued , it bringeth forth sinne , and sinne , when it is finished , bringeth forth death . Iam. 1.15 . These wicked thoughts of ours are the Cockatrice egs ; which in short time breake forth into sinnefull Serpents , and must be killed in cold Winter , when they seeme to be dead ; otherwise ; if we heate them long in our brests and bosomes , they will bite and sting vs as bad as Scorpions : Which is one good vse that we must make of this doctrine . Vse 1 Therefore take we heede how we either conceiue or receiue wicked thoughts into our hearts ; for euill thoughts separate from God ; and such a heart as is taken vp with such foule and filthy ghests , the Spirit of grace and of glorie will neuer rest in .

Vse 2 A second vse we must make hereof , namely , To keepe watch and ward as well ouer our thoughts , as ouer our wordes or workes ; and not thinke we are in a good case , if we commit not actuall Adulterie , Theft , Murther , and the like ; for our Sauiour saith plainely , He that lusteth after a Woman , hath committed adulterie alreadie in his heart : and S. Iohn saith , He that hateth his brother in his heart , is a Murtherer . And the same God that saith , Thou shalt not steale , saith also , Thou shalt not couet thy Neighbours goods . Therefore , our Prophet , when he exhorteth to Repentance , he willeth vs to wash our hearts from wickednesse . And Christ condemned the filthie Pharises , for that they would wash the vtterside of the cup and platter , but leaue the inside foule and filthy : Matth. 23.25 . comparing them to rotten Sepulchres , which were garnished with an outward shew of holynesse , but were within full of all wickednesse whatsoeuer . Therefore when the Prophet Esay doth exhort the people to Repentance , and bids them to seeke the Lord whiles he may be found , and to call vpon him whiles he is neere , he doth not onely command the wicked to leaue their wicked workes , but also the vnrighteous their owne euill imaginations , and so to turne vnto the Lord ; for that indeed is true and sound conuersion , when the minde is rectified , and the body mortified to serue the Lord . Therefore is it , that the Apostle prayeth for the Thessalonians , that their whole spirit , soule and body may be kept blamelesse vnto the comming of our Lord Iesus Christ .

Vse 3 And hereupon ariseth a third vse ; seeing we are commanded to wash our hearts from wicked thoughts , and haue no power in our selues to doe it ; therefore being priuy to our owne thoughts and wicked cogitations , which rise one vpon anothers necke , like the waues of the Sea , we should flie continually vnto the Lord by instant and vncessant prayer , day and night for grace & strength , acknowledging also Gods great mercy toward vs , that doth keepe vs and preserue vs from running out into all euill with the wicked , seeing we haue the seedes of all sinnes naturally in our selues , except they be suppressed by grace , and by the holy and sanctifying Spirit of God . And so much briefly for the first part of the Reprehension of our Prophet , which is against such as soule and soyle their hearts and soules with sinnefull thoughts , whereby their hearts and consciences are defiled , and make themselues vnapt and vnfit for euery good worke .

The 〈◊〉 part The second part of the Reprehension is for harbouring and retayning such euill thoughts too long in our hearts : How long shall your wicked thoughts remayne within you ? Not that it is lawfull to giue consent vnto any euill thoughts , or to harbour them in our hearts , no not a moment of time . But as it is said of Couetousnesse , Crescit amor nummi , quantum ipsa pecunia crescit . So it may be said of euill thoughts , Crescit amor peccati ; Sinne it selfe doth grow and increase , so long as any euill thought is cherished within vs .

Simile . The seede must be cast into the ground , and take rooting , before it grow vpward to any blade , and the blade must grow to a stemme , and Eare too , before it blow or bring forth any fruit ; so the seedes of sinne are first sowne in the heart of man , and there takes roote , before it breake out and bring forth fruit ; but if these seedes of sinne be weeded and taken away , before the roote haue taken fast holding , then they rot and die , and bring no more detriment to the ground . Therefore good Christians must be skilfull in this spirituall husbandrie , namely , oftentimes to teare vp their fallow grounds , as the Prophet speaketh , with the Share and Culter of true Repentance , lest those seedes and weedes of sinne , which doe continually spring vp in the furrowes of our hearts , doe ouertop and ouer-grow that little grace and goodnesse which we seeme to haue .

Therefore if it cannot be auoided , but that euil thoughts must arise in our hearts , by reason of our natiue corruption : Simile . ( for as the earth doth bring forth weedes without sowing , bryers without planting ; so the heart of man doth yeeld forth the seedes of sinne without dressing ) It should be our chiefe care euen in the spring of our yeeres , to weede out , as much as possibly we may , these sinfull weedes of wicked thoughts , out of the Garden of our hearts , that the seede of Gods Word may grow in the same , being indeede the immortall seede whereby we must grow vp into euerlasting life . And this is one good vse that we should make of this reprehension . Vse 1 How long shall your wicked thoughts remayne within you ?

Now as this first vse doth serue to instruct the yonger sort of Christians , to timely Repentance , before sinne haue taken too deepe rootes in them : So the second vse Vse 2 must be to reproue those , which together with their age and yeeres , haue suffered euill thoughts to grow as old as themselues , and haue taken such rooting in their hearts , that they are now passed weedes , and growne into great Trees ; insomuch that nothing but the Axe of Gods iudgements can cut them downe . Therefore is the Axe ( saith Iohn Baptist ) put to the roote of the Tree ; and the fall of such a tree must needes be fearefull : for there is no hope of any recouery againe . To this sort of people it is especially that our Prophet speaketh , How long shall your wicked thoughts remayne within you ?

How long ? a yeere , or two , or ten , or twentie ? Oh that were too long ; but what say you then to thirtie , fortie , fiftie ? Oh fearefull ! But what if they hold out till sixtie , seuentie , eightie ? O God be mercifull vnto them .

O deare Christians , let vs feare to grow old in sinne . Dauid prayeth God to forgiue him the sinnes of his youth , and to cleanse his heart from secret sinnes , which were many of them his euill thoughts . But we are not afraid of the sinnes of our age , which were begun in our youth , and continued in our strength , and now dragge after vs euen to our graue . So vnwilling is Satan to lose any one of his old Souldiers ; he knoweth , they are cunning , skilfull , craftie , full of hypocrisie , able to deceiue the world , themselues and their owne soules , but cannot deceiue God , which seeth their hearts , and daily cryeth out vnto them , How long shall your wicked thoughts remayne within you ?

O deare Christians , how strange a thing is it , that we can neuer be wearie of wickednesse ! that the elder many grow , the worser they grow , verifying the saying of a Heathen , Rarò senes Deos timent : which indeede may seeme to be a meere Paradox ; and therefore I will not English it : for old men should be examples to the yonger sort , to serue God , to loue Religion , to bring vp their Families and Children in the feare of the Lord , as Abraham , Isaac , and Iacob , together with the rest of the Patriarkes and the faithfull ones of all ages haue done .

Last of all , we must not thinke or imagine , that euill thoughts rest only in old age , and that this reproofe of our Prophet doth not reach to euery one of vs , to old , to yong , to rich , to poore , to men , to women ; for euery one may accuse himselfe of this sinne , that he hath suffered his euill thoughts too long to continue within him .

Wherefore , to conclude , let vs labour betimes to suppresse those sinfull seedes of sinne , which haue filled this Land of ours full of wickednesse , from the Court to the Countrie , as Amos basket was full of Summer fruit ; Amos 8.1 . let vs dash out the braines of these Babylonish Babes and Brats , before they breede vs to greater mischiefes ; for of sinnefull thoughts come all our sinnefull wordes , all our wicked workes , all our Treasons and Trecheries , all our priuie plots and conspiracies , all our poysonings and villanies whatsoeuer they be : Therefore the wiseman giueth counsell not so much as to speake or thinke euill , no not in thy priuie chamber : and what is more priuie then the chamber of our hearts , where all euill thoughts are hatched ?

The Prophets of God complayne of such as lie musing of wickednesse vpon their beds by night , and in the day time they put the same in practice If needs euil thoughts , like so many Souldiers , must muster through the Countrie of our hearts , let them only passe as strangers , giue them nor bread nor water for intertaynement , then they will not care greatly to come againe ; but as the brute beast ( and euery man is a beast in his owne knowledge ) will willingly come againe after once he hath beene well intertayned , so these beastly thoughts and affections , if they be any thing comforted or cherished , will neuer tarry long away ; they are the harbingers of Satan , and like vnto their Master ; for though he goe away for a time , if he finde the house swept and garnished , that is , prouided for him , he will surely come againe with seuen spirits worse then himselfe , and so the end of that man shall be worse then the beginning .

Pe●●ratio .

Now God of his mercy make vs all wary and wise vnto saluation , strengthen vs with grace against all wicked thoughts and sinnefull temptations ; pardon vs for our passed transgressions , finish soone these dayes of sinne , and bring vs to his euerlasting peace and rest , through IESVS CHRIST our LORD ; to whom , with the FATHER and the holy GHOST , three persons in most glorious TRINITIE , but one GOD in essentiall VNITIE , be rendred and ascribed of all Saints and Angels in heauen and in earth , all honor , glorie , praise , power , and thanksgiuing , from this time forth , and for euer .

Amen .

FINIS . Laus Deo trin-vno , in aeternum , Amen .